1999        ) 

BX   7240    .A32    1829 

The  Cambridge  and  Saybrook 
platforms  of  church 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/cambridgesaybrOOcamb 


THE 


CAMBRIDGE  AND  SAYBROOK 

PLATFORMS 


OP 

WITH    THE 

CONFESSION   OP  FAITH 

OF  THE    NEW  ENGLAND  CHURCHES, 

ADOPTED  IN  1680 ; 

AND  THE 

HEADS  OF  AGREEMENT 

ASSENTED  TO  BY  THE  PRESBYTERIANS  AND  CONGREGATIONALISTS 
IN    ENGI.AND  IN  1690. 

ILLUSTRATED    WITH 

HISTORICAL  PREFACES  AND  NOTES. 


T.    R.   MARVIN,    PRINTER,    32,.   CONGSMl^^Q[mtk'Bt'^    tlXlliQl 

7^^^*^ 

1829. 


mSTRICT  OF  MASSACHUSETTS. to  wit: 

District  Clerk's  Office. 

Be  it  remembered  that  on  the  fourteenth  day  of  Januaiy,  A.  D.  1829, 
in  the  fifty  third  Year  of  the  Independence  of  the  United  States  of 
America,  rHEOPHiLus  R.  Marvin,  of  the  said  District,  has  deposited 
in  this  Office  the  Title  of  a  Book,  the  Right  whereof  he  claims  as 
Proprietor,    in    the  Words  following-,  to  wit  : 

The  Cambridge  and  Saybrook  Platforms  of  Church  Discipline,  with  the 
Confession  of  Faith  of  the  New  England  Churches,  adopted  in  1680;  and 
the  Heads  of  Agreement  assented  to  by  the  Presbyterians  and  Congrega- 
tionalists  in  England  in  1690.  Illustrated  with  Historical  Prefaces  and 
Notes. 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  enti- 
tled "  An  Act  for  the  encouragement  of  learning,  by  securing  the  copies 
of  maps,  charts  and  books,  to  the  authors  and  proprietors  of  such  copies, 
during  the  times  therein  mentioned  :^  and  also  to  an  Act  entitled  "  An 
Act  supplementary  to  an  Act,  entitled,  An  Act  for  the  encouragement  of 
learning,  by  securing  the  copies  of  maps,  charts  and  books  to  the  authors 
and  proprietors  of  such  copies  during  the  times  therein  mentioned ;  and  ex- 
tending the  benefits  thereof  to  the  arts  of  designing,  engraving  and  etching 
historical  and  other  prints." 

Tivrrk    WT    r»Ai7T<a    ^  Clerk  of  the  District 
JNO..  W.  DAVIS,  J      of  Massachusetts. 


CONTENTS. 


^  Page. 

Historical  Preface 5 

Cambridge  Platform., 

Original  Preface 13 

Of  the  form  of  church  government ;  and  that  it  is  cnC;  immuta- 
ble, and  prescribed  in  the  word 27 

Of  the  nature  of  the  cathoHc  church  in  general,  and  in  special 

of  a  particular  visible  church 28 

Of  the  matter  of  the  visible  church,  both  in  respect  of  quality 

and  quantity 30 

Of  the  form  of  a  visible  church,  and  of  church  covenant        .  32 
Of  the  first  subject  of  church  power ;  or,  to  whom  church  power 

doth  first  belong 34 

Of  the  officers  of  the  church,  and  especially  of  pastors  and 

teachers 35 

Of  ruling  elders  and  deacons 37 

Of  the  election  of  church  officers 39 

Of  ordination,  and  imposition  of  hands          ....  41 

Of  the  power  of  the  church,  and  its  presbytery             .         .  43 

Of  the  maintenance  of  church  officers           ....  47 

Of  the  admission  of  members  into  the  church         ...  48 
Of  church  members  their  removal  from  one  church  to  another, 

and  of  recommendation  and  dismission          ...  52 

Of  excommunication  and  other  censures       ....  54 

Of  the  communion  of  churches^  one  with  another          .        .  58 

OfSynods 62 

Of  the  civil  magistrate's  power  in  matters  eeclesiastical       .  64 

Confession  of  Faith, 

Preface 71 

Of  the  Holy  Scriptures        .......  75 

OfGod  and  ofthe  Holy  Trinity 78 

Of  God's  eternal  Decree     ........  79 

OfCreation 81 

Of  Providence 81 

Ofthe  fall  of  man,  of  sin,  and  ofthe  punishment  thereof       .  83 

Of  G^d's  Covenant  with  Man 84 

Of  Christ  the  iMedialor         .......  85 

OfFree-Will 87 

Of  Effectual  Calling .        .  88 


iv  CONTENTS. 

Of  JustificatioB 89 

OfAdoption 90 

OfSanclification 91 

Of  Saving  Faith 91 

Of  Repentance  unto  Life  and  Salvation       ....  92 

Of  Good  Works 93 

Of  tlie  Perseverance  of  the  Saints        ......  95 

Of  the  Assurance  of  Grace  and  Salvation            ...  96 

OftheLawofGod 97 

Of  the  Gospel,  and  of  the  extent  of  the  Grace  thereof          .  99 

Of  Christian  Liberty,  and  Liberty  of  Conscience          .        .  100 

OfReligious  Worship,  and  of  the  Sabbath-day           .        .  101 

Of  Lawful  Oaths  and  Vows 103 

Ofthe  civil  Magistrate 104 

Of  Marriage         .        .        • 106 

Ofthe  Church l06 

Ofthe  Communion  of  Saints 108 

Of  the  Sacraments 108 

OfBaptism 109 

Ofthe  Lord's  Supper 110 

Ofthe  state  of  Man  after  Death,  and  of  the  Resurrection  ofthe 

Dead            112 

Ofthe  Last  Judgment         .......  113 

Saybrook  Platform        .       . 115 

Heads  of  Agreement, 

OfChurches  and  Church  Members 125 

Of  the  Ministry 127 

OfCensures 128 

Of  Communion  of  Churches 129 

Of  Deacons  and  Ruling  Elders            .....  130 

Of  occasional  meeting  of  Ministers,  &c 131 

Of  our  demeanor  towards  the  Civil  Magistrate             .        .  131 

Ofa  Confession  of  Faith 131 

Of  our  Duty  and  Deportment  towards  them  that  are  not  in 

Coairaunion  \vith  us      ,       .,       ,        ,        .        .        .,  132 


HISTORICAL   PREFACE. 


In  the  early  settlement  of  this  commonwealth,  the 
clergy  were  called  to  bear  their  full  proportion  in  the  la- 
bors and  responsibilities  of  government.  In  cases  of  diffi- 
culty or  doubt,  so  many  of  them  as  could  conveniently 
assemble  were  usually  summoned  by  the  courts  or  magis- 
trates to  give  their  opinion  and  advice.  In  addition  to 
these  smaller  and  more  frequent  assemblies,  the  whole 
body  of  the  clergy,  with  their  delegates,  were  in  several 
instances  convened,  to  determine  questions  of  higlier  and 
more  general  importance.  These  larger  meetings  were 
denominated  synods.  The  first  of  the  kind  recorded  in 
our  history  was  held,  by  order  of  the  general  court,  in 
1637,  for  determining  the  controversy  occasioned  by  the 
adherents  of  the  celebrated  Mrs.  Hutchinson.  In  1642, 
and  in  1644,  the  clergy  of  the  commonwealth  were  called 
together,  in  the  first  instance  to  settle  questions  concern- 
ing the  government,  and  in  the  second  to  reconcile  differ- 
ences between  the  deputies  and  magistrates.  In  1643 
there  was  a  general  meeting,  for  the  purpose  of  correcting 
some  of  the  churches,  who  were  thought  to  favor  the  dis- 
cipline of  the  Presbyterians. 

It  was  in  1646,  that  measures  were  first  taken  for  call- 
ing and  constituting  the  synod  at  Cambridge,  by  which 
the  Platform  was  proposed  and  adopted.  To  this  time, 
the  principal  directory,  next  to  the  Bible,  in  the  ecclesi- 
astical aflairs  of  the  country,  had  been  Mr.  Cotton's  Book 
of  the  Keys.  But  many  "  began  to  think  it  now  high 
1 


time  to  draw  up  some  platform  of  discipline  and  church 
government,  which  might  be  as  a  foundation  for  many 
generations  to  come.  Especially  was  this  judged  to  be 
very  necessary,  as  the  way  wherein  they  had  hitherto 
walked  began  to  be  called  in  question,  whether  it  were  of 
the  right  stamp,  and  agreeable  to  the  pattern  in  the 
Mount.  For  this  end,  a  bill  was  presented  to  the  general 
court  in  1646,  for  calling  a  synod  to  consider  of  the  mat- 
ter. The  magistrates  passed  the  bill,"  but  owing  to  scru- 
ples among  some  of  the  deputies,  the  law  did  not  take 
effect ;  and  the  proposed  synod  was  called  rather  "  by  way 
of  motion  to  the  churches,  than  by  express  command." 

When  the  time  for  the  meeting  of  the  synod  drew  near, 
the  matter,  says  Gov.  Winthrop,  "  was  propounded  to  the 
churches.  The  order  was  sent  to  the  churches  within  this 
jurisdiction  ;  and  to  the  churches  in  other  jurisdictions," 
that  is,  in  Plymouth  and  Connecticut,  '*  a  letter  was  sent 
withal."  It  was  near  winter,  however,  before  the  synod 
could  convene,  so  that  but  few  of  the  ministers  invited 
from  the  other  colonies  were  able  to  be  present.  On  this 
account,  the  meeting  continued  but  fourteen  days,  when 
it  was  adjourned  to  the  8th  of  June,  1647.  At  the  time 
appointed,  the  synod  came  together,  according  to  ad- 
journment ;  but,  ovv'ing  to  prevailing  sickness  and  mortal- 
ity, they  were  obliged  to  adjourn  to  the  following  year. 

On  the  15th  of  August,  1648,  the  synod  again  met 
according  to  adjournment.  At  the  opening  of  the  session, 
the  Rev.  Mr.  Allen,  first  minister  of  Dedham,  preached. 
*^  The  synod  now  went  on  comfortably,"  and  completed 
tlie  work  assigned  them  "  in  less  than  fourteen  days." 
As  to  a  confession  of  faith,  instead  of  framing  one  them- 
selves, *'  they  wholly  agreed  with  that  which  had  then 
lately  been  set  forth "  by  the  assembly  of  divines  at 
Westminster.      The  Platform  of  Discipline    they  drew, 


says  Gov.  Winthrop,  "  according  to  the  general  practice 
of  the  churches  J' 

Of  the  names  of  the  individuals  composing  this  venera- 
ble synod,  history  does  not  particularly  -inform  us.  We 
know  in  the  general  that  it  consisted  of  the  clergy  of  Mas- 
sachusetts, with  as  many  ministers  as  could  be  collected 
from  the  three  other  New  England  colonies ;  nearly  all  of 
whom  were  emigrants  from  England,  and  among  the  very 
first  settlers  of  this  country.  Messrs.  Hubbard  and  Hig- 
ginson,  who  personally  remembered  them,  describe  them 
in  the  following  terms  :  "  They  were  men  of  great  renown 
in  the  nation  from  whence  the  Laudian  persecution  ex- 
iled them.  Their  learning,  their  holiness,  their  gravity, 
struck  all  men  that  knew  them  with  adm.iration.  They 
were  Timothies  in  their  houses,  Chrysostoms  in  their  pul- 
pits, and  Augustines  in  their  disputations."  The  most 
eminent  among  them  were  Messrs.  Wilson  and  Cotton  of 
Boston,  Norton  of  Ipswich,  Elliot  of  Roxbury,  Shepard  of 
Cambridge,  Mather  of  Dorchester,  Allen  of  Dedham, 
Rogers  of  Rowley,  and  Partridge  of  Duxbury.  The  ex- 
cellent Mr.  Hooker  was  not  in  their  number,  having  in 
the  year  previous  been  called  to  his  eternal  rest.  The 
composing  or  penning  of  the  Platform  has  usually  been 
attributed  to  the  Rev.  Richard  Mather  of  Dorchester. 
When  the  business  of  the  synod  v/as  finished,  the  session 
closed  "  with  singing  the  song  of  Moses  and  the  Lamb, 
recorded  in  the  fifteenth  chapter  of  the  Revelation." 

The  Platform  having  been  prepared  and  adopted  in  the 
synod,  was  next  "  to  be  presented  to  the  churches,  and 
to  the  general  government,  for  their  consideration  and 
acceptance  in  the  Lord.  This  was  done  in  October, 
1G48.  Some  objections  were  made  against  some  part 
thereof,  by  some  of  the  deputies  of  the  court,  in  the  name 
of  the  churches  and  freemen  they  belonged  unto,  which 
being  answered  by  some  of  the  elders,  to  whom  it  was 


8 

left  against  the  next  sessions  of  the  court,  they  then  thank- 
fully accepted  thereof^  and  declared  their  approbation  of 
the  said  Platform  of  Discipline,  as  being ^  for  the  substance 
thereof,  what  they  had  hithei'to  practised  in  their  churches , 
and  did  believe  to  be  according  to  the  ivord  of  God." 

The  Platform  thus  received,  in  Massachusetts,  the 
sanction  of  law.  Indeed  it  was  adopted  and  in  force  in  all 
the  New  England  colonies,  until  superseded  in  Connecti- 
cut by  the  Saybrook  Platform  in  1708.  Dr,  Trumbull, 
speaking  of  the  Cambridge  Platform,  says,  "  This,  with 
the  ecclesiastical  laws,  formed  the  religious  constitution 
of  the  colonies." 

The  following  quotations  will  show  the  estimation  in 
which  the  Platform  was  held,  in  the  years  directly  follow- 
ing its  adoption. 

Rev.  Mr.  Norton,  in  his  election  sermon,  preached 
May  22,  1661,  says,  "  Take  care  that  the  order  of  the 
gospel  may  have  a  free  passage  in  the  churches  ;  I  mean 
that  our  practice  may  effectually  answer  our  doctrine,  in 
that  book  entitled,  the  Platform  of  Church  Discipline." 

And  in  his  last  sermon,  preached  April  2,  1663,  he 
further  says,  *'  Remember  that  we  have  the  pattern  in  the 
mount,  I  mean  we  have  the  scripture  as  a  rule,  and  you 
have  the  Platform  of  Church  Discipline  given  to  you  in 
way  of  counsel,  as  the  confession  of  our  faith  to  this  way 
of  church  government  :  you  know  in  what  manner  it  was 
that  which,  for  the  substance  of  it,  owns  the  cause  con- 
gregational :  if  any  are  departed  from  it  let  them  look 
to  it." 

Rev.  Urian  Oakes,  President  of  Plarvard  College,  in 
his  election  sermon  preached  May  7,  1673,  declares  him- 
self as  follows,  '*  I  beg  that  we  may  keep  the  king's  high- 
way, the  way  that  Christ  himself  hath  cast  up  for  us,  and 
that  our  worthy  predecessors  have  travelled  in  before  us, 
the  way  that  hath  been  stated,  not   in  the  private  models 


of  some  fanciful  and  conceited  men,  but  in  the  Platform 
of  Church  Discipline  ;  tlie  truest  understanding  of  tliese 
things  is  from  the  Platform  deduced  out  of  the  word  of 
God." 

At  a  synod  holden  in  Boston,  September  10,  1679, 
of  which  the  Rev.  Increase  Mather  was  moderator,  "it 
was  put  to  vote,  whether  the  assembly  did  approve  of 
The  Platform  of  Church  Discipline  ?  And  both  elders 
and  brethren  did  unanimously  lift  up  their  hands  in  the 
affirmative,  not  one  appearing  when  the  vote  was  pro- 
pounded, in  the  negative,  but  it  jointly  passed  in  these 
words,  '  A  synod  of  the  churches  in  the  province  of  the 
Massaclmsetts,  being  called  by  the  honored  General 
Court  to  convene  at  Boston,  the  10th  of  September,  1679, 
having  read  and  considered  the  Platform  of  Church  Disci- 
pline, agreed  upon  by  the  synod  assembled  at  Cambridge, 
1648,  do  unanimously  approve  of  the  said  Platform,  for 
the  substance  of  it,  desiring  that  the  churches  may  con- 
tinue stedfast  in  the  order  of  the  gospel,  according  to 
what  is  therein  declared  from  the  v.ord  of  God.'  " 

This  synod  held  a  second  session,  JMay  1*2,  16S0,  for 
the  purpose  of  considering  and  adopting  a  confession  of 
faith.  Whereupon  it  was  "  unanimously  agreed  that  a 
confession  of  faith,  accordin  '  to  that  which  was  drawn  up 
by  the  ministers  and  messengers  of  the  Congregational 
churches  who  met  at  the  Savoy  in  London  (being  for  the 
most  part  the  same  with  the  Westminster  confession) 
should  be  compiled — which,  being  publicly  read  and  ex- 
amined, was  approved  and  adopted."  This  confession  is 
printed  in  the  latter  part  of  the  present  volume.  The 
reason  why  our  fathers  preferred  to  adopt,  in  the  former 
instance  the  Westminster  confession,  and  now  for  sub- 
stance the  Savoy  confession,  rather  than  prepare  a  sepa- 
rate formula  for  themselves,  was,  as  they  inform  us,  that 
by  agreeing  in  the  very  *'  words  of  those  reverend  assem- 
1* 


10 

blies,  they   might  with  one  mouth  as  M^ell  as  heart,  glorify 
God  and  our  Lord  Jesus  Christ." 

At  a  general  court  held  at  Boston,  May  19,  1680,  the 
result  of  the  synod,  then  just  closed,  was  presented  for 
acceptance.  Whereupon  the  following  order  was  passed  : 
**  This  Court  having  taken  into  serious  consideration 
the  request  that  hath  been  presented  by  several  of  the 
reverend  elders,  in  the  name  of  the  late  synod,  do  approve- 
thereof,  and  accordingly  order,  the  Confession  of  Faith, 
agreed  upon  at  their  second  session,  and  the  Platform  of 
Discipline,  consented  unto  by  the  synod  at  Cambridge, 
anno  1648,  to  be  printed  for  the  benefit  of  the  churches 
in  present  and  after  times." 

From  writers  who  have  flourished  since  the  synod  of 
1680,  numerous  quotations  might  be  given,  expressing 
their  high  estimation  of  the  Cambridge  Platform.  Near 
the  beginning  of  the  eighteenth  century,  the  Rev.  Mr. 
Wise  of  Ipswich,  published  a  work,  the  professed  object  of 
which  was  to  vindicate  the  Platform,  and  urge  its  obser- 
vance. The  Rev.  Cotton  Mather,  speaking  of  the  Plat- 
form, says,  ^'  the  churches  have  cheerfully  embraced  it, 
practised  it,  and  been  prospered  in  it,  unto  this  very  day." 

The  following  quotation  is  from  a  joint  letter  of  Rev, 
John  Higginson*  and  Rev.  William  Hubbard,t  written  by 
them  at  a  very  advanced  period  of  life,  in  Vv^hich  they  tell 
us  that  they  had  seen  "  the  persons  who  from  four  famous 
colonies  assembled  in  the  synod,  that  agreed  on  our  Plat- 
form of  Church  Discipline." 

"  We  do  earnestly  testify,"  say  they,  "  that  if  any  who 
are  given  to  change  do  rise  up  to  unhinge  the  zvell  estab- 
lished churches  in  this  land,  it  Vv'ill  be  the  duty  and  inter- 
est of  the  churches  to  examine  whether  the  77icn  of  this 
trespass  are  more  prayerful,  more  watchful,  more  zealous, 
more  patient,  more  heavenly,  more  universally  conscien- 

*  Son  of  the  first  minister  of  Salem.  t  The  historian  of  Ipswich. 


11 

tious,  and  harder  students,  and  better  scholars,  and  more 
willing  to  be  informed  and  advised  than  those  great  and 
good  men  who  left  unto  the  churches  what  they  now  en- 
joy ;  if  they  be  not  so,  it  will  be  wisdom  for  the  children 
to  forbear  pulling  down  with  their  own  hands  the  houses 
of  God,  which  were  built  by  their  wiser  fathers,  until  they 
have  better  satisfaction. 

"  It  is  not  yet  forgot  by  some  surviving  ear-witnesses 
of  it,  that  when  the  synod  had  finished  the  Platform 
of  Church  Discipline,  tliey  did  with  an  extraordinary  eleva- 
tion of  soul  and  voice  then  sing  together  the  song  of 
Moses  the  servant  of  God,  and  the  song  of  the  Lamb, 
in  the  fifteenth  chapter  of  the  Revelation  :  God  forbid, 
that  in  the  loss  of  that  holy  discipline,  there  should  be 
hereafter  occasion  to  sing  about  breaking  down  the  carved 
work  of  the  houses  of  God  with  axes  and  hammers  ;  or 
take  up  the  eightieth  Psalm  for  our  lamentations. 

*'  Concerning  all  sinful  attempts  to  overturn  the  order 
of  the  gospel  hitherto  upheld  in  the  churches  of  New  Eng- 
land, and  to  spoil  that  glorious  work  of  God,  wliich  we 
have  seen  him  doing,  with  a  series  of  remarkable  provi- 
dences, in  erecting  such  congregational  churches  in  these 
ends  of  the  earth  ;  we  would  now  therefore  bear  our  tes- 
timony that  they  are  doubtless  displeasing  to  our  Lord 
Jesus  Christ,  wdio  walks  in  the  midst  of  these  golden 
candlesticks,  and  they  will  prove  bitterness  in  the  latter 
end. 

*'  And  this  we  declare  with  the  more  concern  upon  our 
minds  because  of  an  observation,  so  plain,  that  he  that 
runs  may  read  it. 

"  It  is  too  observable  that  the  power  of  godliness  is  ex- 
ceedingly decaying  and  expiring  in  the  country  ;  and  one 
great  point  in  the  decay  of  the  power  of  godliness,  is 
men's  growing  weary  of  the  congregational  church  dis- 
cipline, which  is  evidently  calculated  to  maintain  it. 


12 

"  If  that  church  discipline  were  more  thoroughly  and 
vigorously  kept  alive,  even  by  those  that  make  profession 
of  it,  it  might  be  hoped,  that  the  Lord  would  sanctify  it, 
for  the  revival  of  all  godliness  in  the  land. 

"But  if  this  church  discipline  come  to  be  given  up,  we 
think  it  our  duty  to  leave  this  warning  with  the  churches, 
that  probably  the  apostacy  will  not  stop  there  ;  for  the 
same  spirit  that  will  dispose  the  next  generation  to  change 
their  way  in  one  point,  will  dispose  them  to  more  and 
more  changes  (even  in  doctrine  and  worship  as  well  as  in 
manners)  until  it  may  be  feared,  the  candlestick  will 
quickly  be  removed  out  of  its  place."* 

The  Cambridge  Platform  never  has  been  superseded 
or  formally  annulled  in  Massachusetts ;  though  by  the 
gradual  introduction  of  laws  and  usages,  in  a  period  of 
almost  two  hundred  years,  several  of  its  requisitions  have 
come  to  be  no  longer  observed.  Still,  in  many  of  its 
parts,  it  is  of  distinguished  excellence  and  of  high  authori- 
ty ;  it  is  an  instrument  to  which  reference  is  often  made  ; 
and  as  a  monument  of  the  ecclesiastical  order  of  our  vene- 
rated fathers^  it  is  exceedingly  valuable. 

*  A  remarkable  prediction — and,  in  regard  to  not  a  few  of  the  original  churches 
£a  Massachusetts,  too  plainly  and  sadly  accomplished. 


ORIGINAL  PREFACE. 


The  setting  forth  of  the  public  confession  of  the  faith 
of  churches  hath  a  double  end,  and  both  tending  to  public 
edification  :  First,  the  maintenance  of  the  faith  intire 
within  itself:  Secondly,  the  holding  forth  of  unity  and 
harmony,  both  amongst  and  with  other  churches.  Our 
churches  here,  as,  by  the  grace  of  Christ,  we  believe  and 
profess  the  same  doctrine  of  the  truth  of  the  gospel,  which 
generally  is  received  in  all  the  reformed  churches  of 
Christ  in  Europe,  so  especially  we  desire  not  to  vary  from 
the  doctrine  of  faith  and  truth  held  foith  by  the  churches 
of  our  native  country.  For  though  it  be  not  one  native 
country  that  can  breed  us  all  of  one  mitid  ;  nor  ought  we 
to  have  the  glorious  faith  of  our  Lord  Jesus  with  respect 
to  persons,  yet  as  Paul,  who  was  himself  a  Jew,  professed 
to  hold  forth  the  doctrine  of  jiistihcation  by  faith,  and  of 
the  resurrection  of  the  dead,  according  as  he  knew  his 
godly  countrymen  did,  who  were  Jews  by  nature,  (Gal.  ii. 
15,  Acts  xxvi.  6,  7,  )  so  we  who  are  by  nature  English- 
men, do  desire  to  hold  forth  the  same  doctrine  of  religion, 
especially  in  fundamentals,  which  we  see  and  know  to  be 
held  by  the  churches  of  England,  according  to  the  truth 
of  the  gospel. 

The  more  we  discern  (that  which  we  do,  and  have 
cause  to  do  with  incessant  mourning  and  trembling)  the 
unkind,  and  unbrotherly,  and  unchristian  contentions  of 
our  godly  brethren  and  countrymen,  in  matters  of  church 
government,  the  more  earnestly  do  we  desire  to  see 
them  join  together  in  one  common  faith,  and  ourselves 
with  them.  For  this  end,  having  perused  the  public  con- 
fession of  the  faith,  agreed  upon  by  the  reverend  assembly 
of  divines  at  Westminster,  and  finding  the  sum  and  sub- 
stance thereof,  in  matters  of  doctrine,  to  express  not  their 
own  judgment  only,  but  ours  also  ;  and  being  likewise 
called  upon  by  our  godly  magistrates,  to  draw  up  a  public 


14 

confession  of  that  faith  which  is  constantly  taught,  and 
generally  professed  amongst  us  ;  we  thought  good  to  pre- 
sent unto  them,  and  with  them  to  our  churches,  and  with 
them  to  all  the  churches  of  Christ  abroad,  our  professed 
and  hearty  assent  and  attestation  to  the  whole  confession 
of  faith  (for  substance  of  doctrine)  which  the  reverend 
assembly  presented  to  the  religious  and  honourable  par- 
liament of  England  ;*  excepting  only  some  sections  in  the 
25,  30,  and  81,  chapters  of  their  confession,  which  con- 
cern points  of  controversy  in  church  discipline  ;  touching 
which,  we  refer  ourselves  to  the  draught  of  church  dis- 
cipline in  the  ensuing  treatise. 

The  truth  of  what  we  here  declare,  may  appear  by  the 
unanimous  vote  of  the  synod  of  the  Elders  and  Messen- 
gers of  our  churches,  assembled  at  Cambridge,  the  last  of 
the  sixth  month,  1648,  which  jointly  passed  in  these 
words  :  This  synod  having  perused  and  considered,  with 
much  gladness  of  heart  and  thankfulness  to  God,  the  con- 
fession of  faith,  published  of  late  by  the  reverend  assembly 
in  England,  do  judge  it  to  be  very  holy,  orthodox,  and 
judicious  in  all  matters  of  faith  ;  and  do  therefore  freely 
and  fully  consent  thereunto,  for  the  substance  thereof. 
Only  in  those  things  which  have  respect  to  church  gov- 
ernment and  discipline,  we  refer  ourselves  to  the  Platform 
of  Church  Discipline,  agreed  upon  by  this  present  assem- 
bly ;  and  do  therefore  think  it  meet,  that  this  confession 
of  faith  should  be  commended  to  the  churches  of  Christ 
amongst  us,  and  to  the  honoured  court,  as  worthy  of  their 
due  consideration  and  acceptance.  Howbeit,  we  may  not 
conceal,  that  the  doctrine  of  vocation,  expressed  in  chap.  x. 
sect.  1,  and  summarily  repeated  in  chap.  xiii.  sect.  1,  pass- 
ed not  without  some  debate.  Yet  considering  that  the  term 
of  vocation,  and  others  by  which  it  is  described,  are  ca- 
pable of  a  large,  or  more  strict  sense  and  use,  and  that  it 
is  not  intended  to  bind  apprehensions  precisely  in  point  of 
order  or  method,  there  hath  been  a  general  condescend- 
ency  thereunto. 

Now  by  this  our   professed  consent  and  free  concur- 
rence with  them  in  all  the  doctrinals  of  religion,  we  hope 

*  Our  fathers,  it  seems,  received  the  Westminster  Confession  of  Faith,  much  as 
evangelical  christians  profess  to  receive  it  now  j  not  agreeing  to  every  sentence 
and  word,  but  "  for  substance  of  doctrine,"  expressing  their  assent  to  it.-^Editor. 


15 

it  may  appear  to  the  world,  that  as  we  are  a  remnant  of 
the  people  of  the  same  nation  with  them,  so  we  are  pro- 
fessors of  the  same  common  faith,  and  fellow-heirs  of  the 
same  common  salvation.  Yea  moreover,  as  this  our  pro- 
fession of  the  same  faith  with  them,  will  exempt  us,  even 
in  their  judgments,  from  suspicion  of  heresy;  so,  we 
trust,  it  may  exempt  us  in  the  like  sort  from  suspicion  of 
schism ;  that  though  we  are  forced  to  dissent  from  them 
in  matters  of  church  discipline,  yet  our  dissent  is  not 
taken  up  out  of  arrogancy  of  spirit  in  ourselves,  whom, 
they  see,  willingly  condescend  to  learn  of  them  ;  neither  is 
it  carried  with  uncharitable  censoriousness  towards  them, 
(both  which  are  the  proper  and  essential  characters  of 
schism^)  but  in  meekness  of  wisdom,  as  we  walk  along 
with  them,  and  follow  them  as  they  follow  Christ ;  so  where 
we  conceive  a  different  apprehension  of  the  mind  of 
Christ ;  as  it  falleth  out  in  some  few  points  touching 
church-order,  we  still  reserve  due  reverence  to  them  whom 
we  judge  to  be,  through  Christ,  the  glorious  lights  of  both 
nations,  and  only  crave  leave,  as  in  the  spirit  we  are  bound, 
to  follow  the  Lamb  whithersoever  he  goeth,  and,  after  the 
apostles  example,  as  we  believe,  so  we  speak. 

And  if  the  example  of  such  poor  outcasts  as  ourselves 
might  prevail,  if  not  with  all  (for  that  were  too  great  a 
blessing  to  hope  for)  yet  with  some  or  other  of  our  bre- 
thren in  England,  so  far  as  they  are  com.e  to  mind  and 
speak  the  same  thing  with  such  as  dissent  from  them,  we 
hope  in  Christ  it  would  not  only  moderate  the  harsh  judg- 
ing and  condemning  of  one  another  in  such  differences  of 
judgment  as  may  be  found  in  the  choicest  saints  ;  but  also 
prevent,  by  the  mercy  of  Christ,  the  peril  of  the  distrac- 
tion and  destruction  of  all  the  churches  in  both  kingdoms. 
Otherwise,  if  brethren  shall  go  on  to  bite  and  devour  one 
another,  the  apostle  feared,  as  we  also  with  sadness  of  heart 
do,  it  will  tend  to  the  consuming  of  them,  and  us  all ; 
which  the  Lord  prevent. 

We  are  not  ignorant,  that,  besides  these  aspersions  of 
heresy  and  schism,  other  exceptions  also  are  taken  at  our 
way  of  church  government,  but,  as  we  conceive,  upon  as 
little  ground.     As, 

1.  That  by  admitting  none  into  the  fellowship  of  our 
church  but  saints  by  calling,  we  rob  many  parish  churches 


16 

of  their  best  members,  to  make  up  one  of  our  congrega* 
tions,  which  is  not  only  to  gather  churches  out  of  churches, 
a  thing  unheard  of  in  scripture,  but  also  to  weaken  the 
hearts  and  hands  of  the  best  ministers  in  the  parishes,  by 
despoiling  them  of  their  best  hearers. 

2.  That  we  provide  no  course  for  the  gaining,  and  call- 
ing in  of  ignorant,  and  erroneous,  and  scandalous  persons, 
whom  we  refuse  to  receive  into  our  churches,  and  so  ex- 
clude from  the  wholesome  remedy  of  church  discipline. 

3.  That  in  our  way,  we  sow  seeds  of  division,  and  hin- 
drance of  edification  in  every  family  ;  whilst  admitting 
into  our  churches  only  voluntaries,  the  husband  will  be 
of  one  church,  the  wife  of  another ;  the  parents  of  one 
church,  the  children  of  another ;  the  master  of  one 
church,  the  servants  of  another.  And  so  the  parents  and 
masters  being  of  different  churches  from  their  children 
and  servants,  they  cannot  take  a  just  account  of  their  pro- 
fiting by  what  they  hear  :  yea,  by  this  means  the  husbands, 
parents,  and  masters,  shall  be  chargeable  to  the  mainte- 
nance of  many  other  churches  and  church  officers,  be- 
sides their  own  ;  which  will  prove  a  charge  and  burthen 
unsupportable. 

But  for  answer,  as  to  the  first ;  for  gathering  churches 
out  of  churches,  we  cannot  say  that  it  is  a  thing  un- 
heard of  in  scripture.  The  first  Christian  church  was 
gathered  out  of  the  Jewish  church,  and  out  of  many  syna- 
gogues in  that  church,  and  consisted  partly  of  the  inhabi- 
tants of  Jerusalem,  partly  of  the  Galileans;  who  though 
they  kept  some  communion  in  some  parts  of  public  wor- 
ship with  the  temple,  yet  neither  did  they  frequent  the 
sacrifices,  nor  repair  to  the  sanhedrim  for  the  determining 
of  their  church-causes,  but  kept  intire  and  constant  com- 
munion with  the  apostle's  church  in  all  the  ordinances  of 
the  gospel.  And  for  the  first  Christian  church  of  the  Gen- 
tiles at  Antioch,  it  appeareth  to  have  been  gathered  and 
constituted  partly  of  the  dispersed  brethren  of  the  church 
at  Jerusalem,  whereof  some  were  men  of  Cyprus  and  Cy- 
rene,  and  partly  of  the  believing  Gentiles.     Acts  xi.  20,  21. 

If  it  be  said,  the  first  Christian  church  at  Jerusalem,  and 
that  at  Antioch,  were  gathered  not  out  of  any  Christian 
church,  but  out  of  the  Jewish  temple  and  synagogues,  which 
were  shortly  after  to  be  abolished,  and  their  gathering  to 


17 

Antloch,  was  upon  occasion  of  dispersion  in  time  of  perse- 
cution. 

We  desire  it  may  be  considered,  1.  That  the  mem])ers 
of  the  Jewish  churcii  were  more  strongly  and  straitly  tied 
by  express  holy  covenant,  to  keep  fellowship  with  the 
Jewish  church  till  it  was  abolished,  than  any  members  of 
Christian  parish  churches  are  wont  to  be  tied  to  keep 
fellowsliip  with  their  parish  churches.  The  episcopal 
canons,  which  bind  them  to  attend  on  their  parish  church, 
it  is  likely  they  are  now  abolished  with  the  episcopacy.* 
The  common  law  of  the  land  is  satisfied,  as  we  conceive, 
if  they  attend  upon  the  worship  of  God  in  any  other 
church,  though  not  within  their  own  parish.  But  no 
such  like  covenant  of  God,  nor  any  other  religious  tie 
lietli  upon  them  to  attend  the  worship  of  God  in  their 
own  parish  church,  as  did  lie  upon  the  Jews  to  attend 
upon  the  worship  of  God  in  their  temple  and  synagogues. 

2.  Though  the  Jevv'ish  temple-church  at  Jerusalem  was 
to  be  abolished,  yet  that  doth  not  make  the  desertion  of  it 
by  the  members  to  be  lawful,  till  it  was  abolished.  Future 
abolition  is  no  warrant  for  present  desertion,  unless  it  be 
lawful,  in  some  case,  whilst  the  church  is  yet  in  present 
standing,  to  desert  it  ;  to  wit,  either  for  avoiding  present 
pollutions,  or  for  hope  of  greater  edification,  and  so  for 
better  satisfaction  to  conscience  in  either.  Future  events, 
or  foresight  of  them,  do  not  dissolve  present  relations,  else 
wives,  children,  servants,  might  desert  their  husbands, 
parents,  masters,  when  they  be  mortally  sick. 

3.  What  the  members  of  the  Jewish  church  did,  in 
joining  to  the  church  at  Antioch  in  time  of  persecution,  it 
may  well  be  conceived  the  members  of  any  Christian 
church  may  do  the  like  for  satisfaction  of  conscience. 
Peace  of  conscience  is  more  desirable  than  the  peace  of 
the  outward  man  ;  and  freedom  from  scruples  of  con- 
science is  more  comfortable  to  a  sincere  heart,  than  free- 
dom from  persecution. 

If  it  be  said,  those  members  of  the  Christian  church  at 
Jerusalem  that  joined  to  the  church  at  Antioch,  removed 
their  habitations  together  with  their  relations  ;  which  if 
the  brethren  of  the  congregational  way  would  do,  it  would 

*  Episcopacy  was  at  this  time  abolished  in  Eiioland,  and  Presbylcriaiiism  wa« 
the  predominant  religion.    Charles  I.  was  beheaded  in  January  of  this  year.— £<i. 

li 


18 

much  abate  the  grievance  of  their  departure  from  their 
presbyterial  churches. 

We  verily  could  wish  them  so  to  do,  as  well  approving 
the  like  removal  of  habitation,  in  case  of  changing  church 
relations,  provided  that  it  may  be  done  without  too  much 
detriment  to  their  outward  estates,  and  we  for  our  parts 
have  done  the  same.  But  to  put  a  necessity  of  removal 
of  habitation  in  such  a  case,  it  is  to  foment  and  cherish  a 
corrupt  principle  of  making  civil  cohabitation,  if  not  a 
formal  cause,  yet  at  least  a  proper  adjunct  of  church  re- 
lation, which  the  truth  of  the  gospel  doth  not  acknowledge. 
Now  to  foment  an  error  to  the  prejudice  of  the  truth  of 
the  gospel,  is  nbt  to  walk  with  a  right  foot,  according  to 
the  truth  of  the  gospel,  as  Paul  judgeth,  Gal.  ii.  14. 

4.  We  do  not  think  it  meet  or  safe,  for  a  member  of  a 
presbyterial  church  forthwith  to  desert  his  relation  to  his 
church,  betake  himself  to  the  fellowship  of  a  congrega- 
tional church,  though  he  may  discern  some  defect  in  the 
estate  or  government  of  his  own.     For, 

1.  Faithfulness  of  brotherly  love  in  church  relation,  re- 
quireth  that  the  members  of  the  church  should  first  con- 
vince their  brethren  of  their  sinful  defects,  and  duly  wait 
for  their  reformation,  before  they  depart  from  them. 
For  if  we  must  take  such  a  course  for  the  healing  of  a 
private  brother,  in  a  way  of  brotherly  love,  with  much 
nieekness  and  patience  ;  how  much  more  ought  we  so  to 
walk  with  like  tenderness  toward  an  whole  church. 

Again,  2.  By  the  hasty  departure  of  sound  members 
from  a  defective  church,  reformation  is  not  promoted,  but 
many  times  retarded,  and  corruption  increased.  Whereas 
on  the  contrary,  v.'hile  sincere  members  breathing  after 
purity  of  reformation  abide  together,  they  may,  by  the 
blessing  of  God  upon  their  faithful  endeavours,  prevail 
_  much  with  their  elders  and  neighbours  towards  a  reforma- 
tion, it  may  be,  so  much  as  that  their  elders  in  their  own 
church  shall  receive  none  to  the  seals  but  visible  saints  ; 
and  in  the  classis  shall  put  forth  no  authoritative  act,  but 
consultative  only,  touching  the  members  of  other  churches, 
not  touching  their  own,  but  with  the  consent  (silent  con- 
sent at  least)  of  their  own  church  :  Which  two  things,  if 
they  can  obtain  with  any  humble,  meek,  holy,  faithful  en- 
deavours, we  conceive  they  might,  by  the  grace  of  Christ, 


19 

find  liberty  of  conscience  to  continue  their  relation  with 
their  own  presbyterial  church  without  scruple. 

5,  But  to  add  a  word  further,  touching  the  gathering  of 
churches  out  of  churches  :  what  if  there  were  no  express 
example  of  such  a  thing  extant  in  the  scriptures  ?  That 
which  we  are  wont  to  answer  the  antipaedo-baptists,  may 
suffice  here  ;  it  is  enough,  if  any  evidence  thereof  may  be 
gathered  from  just  consequence  of  scripture  light.  Dr. 
Ames's  judgment  concerning  this  case  passeth,  for  ought 
we  know,  without  exception,  which  he  gave  in  his  fourth 
book  of  conscience,  in  answer  to  two  questions,  chap.  xiv. 
num.  16.  **  If  any,"  saith  he,  **  wronged  with  unjust  vexa- 
tion, or  providing  for  his  own  edification,  or  in  testimony 
against  sin,  depart  from  a  church,  where  some  evils  are 
tolerated,  and  join  himself  to  another  more  pure,  yet  with- 
out condemning  of  the  church  he  leaveth,  he  is  not 
therefore  to  be  held  as  a  schismatic,  or  as  guilty  of  any 
other  sin." 

Where  the  tripartite  disjunction,  which  the  judicious 
doctor  putteth,  declareth  the  lawfuhiess  of  the  departQre 
of  a  church  member  from  his  church,  when  either  through 
weariness  of  unjust  vexation,  or  in  way  of  provision  for 
his  ow^n  edification,  or  in  testimony  against  sin,  he  joineth 
himself  to  another  congregation  more  reformed  :  any  one 
of  these,  he  judgeth  a  lawful  departure,  though  all  of  them 
do  not  concur  together.  Neither  will  such  a  practice 
despoil  the  best  ministers  of  the  parishes  of  their  best 
hearers.     For, 

1.  Sometimes  the  ministers  themselves  are  willing  to 
join  with  their  better  sort  of  hearers  in  this  way  of  refor- 
mation, and  then^  they  and  their  hearers  continue  still 
their  church  relation  together  ;  yea,  and  confirm  it  more 
straitly  and  strongly,  by  an  express  renewed  covenant, 
though  the  ministers  may  still  continue  their  wonted 
preaching  to  the  whole  parish. 

2.  If  the  ministers  do  dislike  the  w^ay  of  those  whom 
they  otherwise  count  their  best  members,  and  so  refuse  to 
join  with  them  therein  ;  yet  if  those  members  can  procure 
some  otlier  ministers  to  join  with  them  in  their  own  way, 
and  still  continue  their  dwelling  together  in  the  same 
town,  they  may  easily  order  the  times  of  the  public  assem- 
bly, as  to  attend  constantly  upon  the  ministry  of  their 


20 

former  church ;  and  eitlier  after  or  before  the  public 
assembly  of  the  parish,  take  an  opportunity  to  gather 
together  for  the  administ^-ation  of  the  sacraments  and  cen- 
sures, and  other  church  ordinances  amongst  themselves. 
The  first  apostolic  church  assembled  to  hear  the  word 
with  the  Jewish  church  in  the  open  courts  of  the  temple  ; 
but  afterwards  gathered  together  for  breaking  of  bread, 
and  other  acts  of  church  order,  from  house  to  house. 

3.  Suppose  presbyterial  churches  should  communicate 
some  of  their  best  gifted  members  towards  the  erecting 
and  gathering  of  another  church,  it  would  not  forthwith 
be  their  detriment,  but  may  be  their  enlargement.  It  is 
the  most  noble  and  perfect  work  of  a  living  creature, 
both  in  nature  and  grace,  to  propagate  and  multiply*his 
kind  ;  and  it  is  the  honour  of  the  faithful  spouse  of  Christ 
to  set  forward  the  work  of  Christ,  as  well  abroad  as  at 
home.  The  church  in  Cant.  viii.  8,  to  help  forward  her 
little  sister  church,  was  willing  to  part  with  her  choice 
materials,  even  beams  of  cedar,  and  such  precious  living 
stones  as  were  fit  to  build  a  silver  palace.  In  the  same 
book,  the  church  is  sometimes  compared  to  a  garden, 
sometimes  to  an  orchard,  Cant.  iv.  12,  13.  No  man 
planteth  a  garden  or  orchard,  but  seeketh  to  get  the 
choicest  herbs  and  plants  of  his  neighbours,  and  they 
freely  impart  them  :  nor  do  they  count  it  a  spoil  to  their 
garden  and  orchard,  but  rather  a  glory.  Nevertheless, 
we  go  not  so  far,  we  neither  seek  nor  ask  the  choice 
members  of  the  parishes,  but  accept  them  being  offered. 

If  it  be  said,  they  are  not  offered  by  the  ministers,  nor 
by  the  parish  churches,  who  have  most  right  in  them, 
but  only  by  themselves  : 

It  may  justly  be  derhanded,  what  right  or  what  power 
have  either  the  ministers  or  parish  church  over  them  ? 
Not  by  solemn  church  covenant,  for  that,  though  it  be 
the  firmest  engagement,  is  not  owned,  but  rejected.  If  it 
be  by  their  joining  with  the  parish  in  calling  and  election 
of  a  minister  to  such  a  congregation  at  his  first  coming, 
there  is  indeed  just  weight  in  such  an  engagement ;  nor 
do  we  judge  it  safe  for  such  to  remove  from  such  a  minis- 
ter, unless  it  be  upon  such  grounds  as  may  justly  give 
him  due  satisfaction.  But  if  the  union  of  such  members 
to  a  parish  church,  and  to   the  ministry  thereof,  be  only 


21 

by  cohabitation  within  the  precincts  of  the  parish,  that 
union,  as  it  was  founded  upon  human  law,  so  by  human 
law  it  rnay  easily  be  released.  Or  otherwise,  if  a  man  re- 
move his  habitation,  he  removeth  also  the  bond  of  his  re- 
lation, and  the  ground  of  offence. 

4.  It  need  not  be  feared,  that  all  the  best  hearers  of  the 
best  ministers,  no,  nor  the  most  of  them,  will  depart  from 
them  upon  point  of  church  government.  Those  who  have 
found  the  presence  and  power  of  the  spirit  of  Christ 
breathing  in  their  ministers,  either  to  their  conversion  or 
edification,  will  be  slow  to  change  such  a  ministry  of  faith 
and  holiness,  for  the  liberty  of  church  order.  Upon  which 
ground,  and  sundry  other  such  like,  there  be  doubtless 
sundry  godly  and  judicious  hearers  in  many  parishes  in 
England,  that  do  and  will  prefer  their  relation  to  their 
ministers,  though  in  a  presbyterial  way,  above  the  congre- 
gational confederation. 

5.  But  if  all,  or  the  most  part  of  the  best  hearers  of  the 
best  ministers  of  the  parishes  should  depart  from  them,  as 
preferring  in  their  judgments  the  congregational  way  ;  yet 
in  case  the  congregational  way  should  prove  to  be  of 
Christ,  it  will  never  grieve  the  holy  hearts  of  godly  minis- 
ters, that  their  hearers  should  follow  Christ :  yea  many  of 
themselves,  upon  due  deliberation,  will  be  ready  to  go 
along  with  them.  It  never  grieved  nor  troubled  John 
Baptist,  that  his  disciples  departed  from  him  to  follow  after 
Christ,  John  iii.  But  if  the  congregational  way  should 
prove  to  be,  not  the  institution  of  Christ,  as  we  take  it, 
but  the  invention  of  men  ;  then  doubtless  the  presbyterial 
form,  if  it  be  of  God,  will  swallow  up  the  other,  as  Moses's 
rod  devoured  the  rods  of  the  Egyptians.  Nor  will  this 
put  a  necessity  upon  both  the  opposite  parties  to  shift  for 
themselves,  and  to  seek  to  supplant  one  another,  but  only  it 
will  call  upon  them  {atctheucin  en  agape)  to  seek  and  to 
follow  the  truth  in  love,  to  attend  in  faithfidness  each  unto 
his  own  flock,  and  to  administer  to  them  all  the  holy  things 
of  God,  and  their  portion  of  food  in  due  season:  and  as  for 
others,  quietly  to  forbear  them,  and  yet  to  instruct  them 
with  meekness  that  are  contrary  minded,  leaving  it  to 
Christ,  in  the  use  of  all  good  means,  to  reveal  his  own 
truth  in  his  own  time,   and  meanwhile  endeavouring  to 


22 

keep  the  unity  of  the  Spirit  in  the  bond  of  peace.  Phil.  iii. 
15,   16.  Eph.  iv.  3. 

To  the  second  exception,  that  we  take  no  course  for 
the  gaining,  and  healing,  and  calling  in  of  ignorant  and 
erroneous  persons,  whom  we  refuse  to  receive  into  our 
churches,  and  so  exclude  them  from  the  remedy  of  church 
discipline. 

We  conceive  the  receiving  of  them  into  our  churches, 
would  rather  lose  and  corrupt  our  churches,  than  gain  and 
heal  them.  A  little  leaven  laid  in  a  lump  of  dough,  will 
sooner  leaven  the  whole  lump,  than  the  whole  lump  will 
sweeten  it.  We  find  it  therefore  safer  to  square  rough 
and  unhewn  stones  before  they  be  laid  into  the  building, 
rather  than  to  hammer  and  hew  them  when  they  lie  un- 
evenly in  the  building.  And  accordingly  two  means  we 
use  to  gain  and  call  in  such  as  are  ignorant  and  scanda- 
lous. 

1.  The  public  ministry  of  the  word,  upon  which  they 
are  invited  by  counsel,  and  required  by  wholesome  laws. 
And  the  word  it  is,  which  is  the  power  of  God  to  salvation, 
to  the  calling  and  winning  of  souls. 

2.  Private  conference,  and  conviction  by  the  elders, 
and  other  able  brethren  of  the  church,  whom  they  do  the 
more  respectfully  hearken  unto,  when  they  see  no  hope 
of  enjoying  church  fellowship,  or  participation  in  the  sa- 
craments for  themselves  or  their  chddren,  till  they  approve 
their  judgments  to  be  sound  and  orthodox,  and  their  lives 
subdued  to  some  hope  of  a  godly  conversation.  What  can 
classical  discipline,  or  excommunication  itself  do  more  in 
this  case  ? 

The  third  exception  wraps  up  in  it  a  threefold  domestic 
inconvenience,  and  each  of  them  meet  to  be  eschewed. 
1.  Disunion  in  families  between  each  relation.  2.  Dis- 
appointment of  edification,  for  want  of  opportunity  in  the 
governors  of  families  to  take  account  of  things  heard  by 
their  children  and  servants.  3.  Disbursements  of  charge- 
able maintenance  to  the  several  churches,  whereto  the 
several  persons  of  their  families  are  joined. 

All  which  inconveniences  either  do  not  fall  out  in  con- 
gregational churches,  or  are  easily  redressed  ;  for  none 
sire  orderly  admitted  into  congregational  churches,   but 


23 

such  as  are  well  approved  by  good  testimony  to  be  duly 
observant  of  family  relation  :  or  if  any  otherwise  dis- 
posed sliould  creep  in,  they  are  either  orderly  healed, 
or  duly  removed  in  a  way  of  Christ.  Nor  are  they  admit- 
ted, unless  they  can  give  some  good  account  of  their 
profiting  by  ordinances,  before  the  elders  and  brethren 
of  the  church,  and  much  more  to  their  parents  and  mas- 
ters. Godly  tutors  in  the  university  can  take  an  account 
of  their  pupils  ;  and  godly  householders  in  the  city  take 
an  account  of  their  children  and  servants,  how  they  profit 
by  the  word  they  have  heard  in  several  churches,  and 
that  to  the  greater  edification  of  the  whole  family  by 
the  variety  of  such  administrations.  Bees  may  bring 
more  honey  and  wax  into  the  hive,  when  they  are  not 
limited  to  one  garden  of  flowers,  but  may  fly  abroad 
fo   many. 

Nor  is  any  charge  expected  from  wives,  children  or 
servants  to  the  maintenance  of  congregational  churches, 
further  than  they  be  furnished  with  personal  estates 
or  livings,  which  may  enable  them  to  contribute  of  such 
things  as  they  have,  and  not  of  such  things  as  they  have 
not.  God  accepteth  not  robbery  for  a  sacrifice.  And 
though  a  godly  householder  may  justly  take  himself  bound 
in  conscience  to  contribute  to  any  such  church,  whereto 
his  wife,  or  children,  or  servants  do  stand  in  relation,  yet 
that  will  not  aggravate  the  burden  of  his  charge,  no  more 
than  if  they  were  received  members  of  the  same  church 
whereto  himself  is  related. 

But  why  do  we  stand  thus  long  to  plead  exemptions 
from  exceptions  ?  The  Lord  help  all  his  faithful  servants, 
whether  presbyterial  or  congregational,  to  judge  and  shame 
ourselves  before  the  Lord,  for  all  our  former  compliances 
to  greater  enormities  in  church  government,  than  are  to 
be  found  either  in  the  congregational  or  presbyterial  way  ; 
and  then  surely  either  the  Lord  will  clear  up  his  own 
will  to  us,  and  so  frame  and  subdue  us  all  to  one  mind 
and  one  way,  (Ezek.  xliii.  10,  11,)  or  else  we  shall  learn 
to  bear  one  another's  burthens  in  a  spirit  of  meekness. 
It  will  then  doubtless  be  far  from  us,  so  to  attest  the  dis- 
cipline of  Christ,  as  to  detest  the  disciples  of  Christ  :  so 
to  contend  for   the  seamless  coat  of  Christ,  as  to  crucify 


24 

the  living  members  of  Christ :  so  to  divide  ourselves  about 
church  communion,  as  through  breaches  to  open  a  wide 
gap  for  a  deluge  of  antichristian  and  profane  malignity 
to  swallow  up  both  church  and  civil  state. 

What  shall  we  say  more  ?  Is  difference  of  church 
order  become  the  inlet  of  all  the  disorders  in  the  kingdom '? 
Hath  the  Lord  indeed  left  us  to  such  hardness  of  heart, 
that  church  government  shall  become  a  snare  to  Zion, 
as  sometimes  Moses  was  to  Egypt,  Exod.  x.  7,  that  we 
cannot  leave  contesting  and  contending  about  it,  till  the 
kingdom  be  destroyed '?  Did  not  the  Lord  Jesus,  when 
he  dedicated  his  sufferings  for  his  church,  and  his  also 
unto  his  Father,  make  it  his  earnest  and  only  prayer  for 
us  in  this  world,  that  we  all  might  be  one  in  him  ?  John 
xvii.  -20,  21,  22,  23.  And  is  it  possible  that  he,  whom 
the  Father  heard  always,  John  xi.  42,  should  not  have 
this  last  most  solemn  prayer  heard  and  granted  ?  Or 
shall  it  be  granted  for  all  the  saints  elsewhere,  and  not  for 
the  saints  in  England ;  so  that  amongst  them  disunion 
shall  grow  even  about  church  union  and  communion  ? 
If  it  be  possible  for  a  little  faith,  so  much  as  a  grain  of 
mustard  seed,  to  remove  a  mountain,  is  it  not  possible  for 
so  much  strength  of  faith  as  is  to  be  found  in  all  the  godly 
in  the  kingdom,  to  remove  those  images  of  jealousy,  and 
to  cast  those  stumbling-blocks  out  of  the  way,  which  may 
hinder  the  free  passage  of  brotherly  love  amongst  breth- 
ren ]  It  is  true  indeed,  the  national  covenant  doth  justly 
engage  both  parties  faithfully  to  endeavour  the  utter  ex- 
tirpation of  the  antichristian  hierarchy  ;  and  much  more 
of  all  blasphemies,  heresies,  and  errors.  Certainly,  if 
congregational  discipline  be  independent  from  the  in- 
ventions of  men,  is  it  not  much  more  independent  from 
the  delusions  of  Satan  ?  What  fellowship  hath  Christ 
with  Belial?  Light  with  darkness?  Truth  with  error  ? 
The  faithful  Jews  needed  not  the  help  of  the  Samaritans 
to  re-edify  the  temple  of  God  ;  yea,  they  rejected  their 
help  when  it  was  offered,  Ezra  iv.  1,  2,  3.  And  if  the 
congregational  way  be  a  way  of  truth,  as  we  believe,  and 
if  the  brethren  that  walk  in  it  be  zealous  of  the  truth,  and 
hate  every  false  way,  as  by  the  rule  of  their  holy  discipline 
they  are  instructed,  2  John,  10,  11,  then  verily  there  is  no 


25 

branch  in  the  national  covenant,  that  engageth  the  cove- 
nanters to  abhor  eitlier  the  congregational  churches,  or 
their  way  :  which  being  duly  administered,  do  no  less 
effectually  extirpate  the  antichristian  hierarchy,  and  all 
blasphemies,  heresies,  and  pernicious  errors,  than  the 
other  way  of  discipHne  doth,  which  is  more  generally  and 
publicly  received  and  ratified. 

But  the  Lord  Jesus  commune  with  all  our  hearts  in 
secret ;  and  he  who  is  the  king  of  his  church,  let  him  be 
pleased  to  exercise  his  kingly  power  in  our  spirits,  that  so 
his  kingdom  may  come  into  our  churches  in  purity  and 
peace.     Amen. 


PLATFORM. 


CHAP.  I. 

Of  the  form  of  church  government;  and  that  it  is  one,  immutable,  and 
prescribed  in  the  word. 

1.  Ecclesiastical  polity,  or  church  government  or 
discipline,  is  nothing  else  but  that  form  and  order  that 
is  to  be  observed  in  the  church  of  Christ  upon  earth, 
both  for  the  constitution  of  it,  and  all  the  administra- 
tions that  therein  are  to  be  performed. 

Ezek.  xliii.  11.    Col.  ii.  5.    1  Tim,  iii.  15. 

2.  Church  government  is  considered  in  a  double 
respect,  either  in  regard  of  the  parts  of  government 
themselves,  or  necessary  circumstances  thereof.  The 
parts  of  government  are  prescribed  in  the  word,  be- 
cause the  Lord  Jesus  Christ,  the  king  and  lawgiver  of 
his  church,  is  no  less  faithful  in  the  house  of  God  than 
was  Moses,  who  from  the  Lord  delivered  a  form  and 
pattern  of  government  to  the  children  of  Israel  in  the 
Old  Testament :  and  the  holy  scriptures  are  now  also 
so  perfect,  as  they  are  able  to  make  the  man  of  God 
perfect,  and  thoroughly  furnished  unto  every  good 
work  ;  and  therefore  doubtless  to  the  well  ordering  of 
the  house  of  God. 

Heb.  iii.  5,  G.    Exod.  xxv.  40.    2  Tim.  iii.  16. 

3.  The  parts  of  church  government  are  all  of  them 
exactly  described  in  the  word  of  God,  being  parts  or 
means  of  instituted  worship,  according  to  the  second 
commandment,  and  therefore  to  continue  one  and  the 


28 

same  unto  the  appearing  of  our  Lord  Jesus  Christ,  as 
a  kingdom  that  cannot  be  shaken,  until  he  sliall  deliver 
it  up  unto  God,  even  to  the  Father.  So  that  it  is  not 
left  in  the  power  of  men,  officers,  churches,  or  any 
state  in  the  world  to  add,  or  diminish,  or  alter  any- 
thing in  the  least  measure  therein. 

1  Tim.  iii.  15.  1  Chron.  xv.  13.  Ex.  xx.  4.  1  Tim.  vi.  13, 16.  Heb.  xii. 
27;  28.    1  Cor.  xv.  24.  Deut.  xii.  32.    Ezek.  xliii.  8.    1  Kings,  xii.  31—33. 

4.  The  necessary  circumstances,  as  time  and 
place,  he.  belonging  unto  order  and  decency,  are  not 
so  lelt  unto  men,  as  that  under  pretence  of  them  they 
may  thrust  their  own  inventions  upon  the  churches, 
being  circumscribed  in  the  word  with  many  general 
limitations,  where  they  are  determined  in  respect  of 
the  matter,  to  be  neither  worship  itself,  nor  circum- 
stances separable  from  worship.  In  respect  of  their 
end,  they  must  be  done  unto  edification.  In  respect 
of  the  manner,  decently  and  in  order,  according  to  the 
nature  of  the  things  themselves,  and  civil  and  church 
custom.  Doth  not  even  nature  itself  teach  you  ?  Yea, 
they  are  in  some  sort  determined  particularly,  namely, 
that  they  be  done  in  such  a  manner,  as,  all  circum- 
stances considered,  is  most  expedient  for  edification  : 
so,  as  if  there  be  no  error  of  man  concerning  their 
determination,  the  determining  of  .them  is  to  be  ac- 
counted as  if  it  were  divine. 

2  Kings,  xii.  Ex.  xx.  19.  Isa.  xxviii.  13.  Col.  i.  22,  23.  Acts,  xv.  28. 
Matt.  XV.  y.  1  Cor,  xi.  23,  and  viii.  34.  1  Cor.  xiv.  26,  and  xiv.  40,  and  xi. 
14,  16,  and  xiv.  12,  19.    Acts,  xv.  28. 


CHAP.  II. 


Of  the  nature  of  the  catholic  church  in  general,  and  in  special  of  a  particu- 
lar visible  church. 

1.  The  catholic  church  is  the  whole  company  of 
those  that  are  elected,  redeemed,  and  in  time  effectually 
called  from  the  state  of  sin  and  death,  unto  a  state  of 
grace  and  salvation  in  Jesus  Christ. 

Eph.  i.  22,  23,  and  v.  25,  26,  30.    Heb.  xii,  23. 


29 

2.  This  church  is  either  triumphant,  or  militant. 
Triumphant,  the  number  of  them  who  are  glorified  in 
heaven  :  militant,  the  number  of  them  who  are  con- 
flicting with  their  enemies  upon  earth. 

Rom.  viii.  17.    2  Tim.  ii.  12,  and  iv.  8.     Eph.  vi.  12,  13. 

3.  This  militant  church  is  to  be  considered  as  invisi- 
ble, and  visible.  Invisible,  in  respect  of  their  relation 
wherein  they  stand  to  Christ,  as  a  body  unto  the 
head,  being  united  unto  him  by  the  Spirit  of  God,  and 
faith  in  their  hearts.  Visible,  in  respect  of  the  pro- 
fession of  their  faith,  in  their  persons,  and  in  particular 
churches.  And  so  there  may  be  acknowledged  an 
universal  visible  church. 

2  Tim.  ii.  19.  Rev.  ii.  17.  1  Cor.  vi.  17.  Eph.  iii.  17.  Rom.  i.  8.  1 
Thess.  i.  8.    Isa.  ii.  2.     1  Tim.  vi.  12. 

4.  The  members  of  the  militant  visible  church,  con- 
sidered either  as  not  yet  in  church  order,  or  walking 
according  to  the  church  order  of  the  gospel.  In  order, 
and  so  besides  the  spiritual  union  and  communion 
common  to  all  believers,  they  enjoy  moreover  an  union 
and  communion  ecclesiastical-political.  So  we  deny 
an  universal  visible  church. 

Acts  xix.  1.     Col.  ii.  5.     Malt,  xviii.  17.     1  Cor.  v.  12. 

5.  The  state  of  the  members  of  the  militant  visible 
church  walking  in  order,  was  either  before  the  law, 
economical,  that  is  in  families  ;  or  under  the  law,  na- 
tional ;  or  since  the  coming  of  Christ,  only  congrega- 
tional. The  term  independent  we  approve  not. 
Therefore    neither    national,    provincial  nor   classical. 

Gen.  xviii.  19.     Exod.xix.  6. 

6.  A  congregational  church  is  by  the  institution  of 
Christ  a  part  of  the  militant  visible  church,  consisting 
of  a  company  of  saints  by  calling,  united  into  one 
body  by  an  holy  covenant,  for  the  public  worship  of 
God,  and  the  mutual  edification  one  of  another,  in  the 
fellowship  of  the  Lord  Jesus. 

1  Cor.  xiv.  23,  36,  and  i.  2,  and  xii.  27.  Exod.  xix.  5,  6.  Deut.  xxix.  1, 
and  9  to  15.    Acts.  ii.  42.    1  Cor.  xiv.  26. 


30 


CHAP.  III. 

Of  the  matter  of  the  visible  church,  both  in  respect  of  quality  and  quantity. 

1.  Tke  matter  of  a  visible  church  are  saints  by 
calling. 

1  Cor.  i.  1    Eph.  i.  1. 

2.  By  saints,  we  understand,  1.  Such  as  have  not 
only  attained  the  knowledge  of  the  principles  of  reli- 
gion, and  are  free  from  gross  and  open  scandals,  but 
also  do  together  with  the  profession  of  their  faith  and 
repentance,  walk  in  blameless  obedience  to  the  word,  so 
as  that  in  charitable  discretion  they  may  be  accounted 
saints  by  calling,  though  perhaps  some  or  more  of  them 
be  unsound,  and  hypocrites  inwardly,  because  the  mem- 
bers of  such  particidar  churches  are  commonly  by  the 
Holy  Ghost  called  saints  and  faithful  brethren  in  Christ; 
and  sundry  churches  have  been  reproved  for  receiving, 
and  suffering  such  persons  to  continue  in  fellowship 
amongst  them,  as  have  been  offensive  and  scandalous  ; 
the  name  of  God  also  by  this  means  is  blasphemed, 
and  the  holy  things  of  God  defiled  and  profaned,  the 
hearts  of  the  godly  grieved,  and  the  wicked  themselves 
hardened,  and  helped  forward  to  damnation.  The  ex- 
ample of  such  doth  endanger  the  sanctity  of  others  :  a 
little  leaven  leaveneth  the  whole  lump.  2.  The  chil- 
dren of  such,  who  are  also  holy. 

Heb.vi.  1.  1  Cor.i.5.  Rom.  xv.  14.  Ps/l.  16, 17.  Acts,  viii.  57.  Mat  iii.6  . 
Rom.  vi.  17.  lCor.i.2.  Phil.  i.  2.  Col.  i.  2.  Eph.  i.  I.  1  Cor.  v.  12, 13.  Rev. 
ii.  14,  15,  20.  Ezck.  xliv.  7,  9,  and  xxiii.  38,  39.  Num.  xix.  20.  Hag.  ii.  13, 
U.  1  Cor.  xi.  27,  29.  Psal.  xxxvii.  21.  1  Cor.  v.  6.  2  Cor.  vii.  14> 

3.  The  members  of  churches,  though  orderly  con- 
stituted, may  in  time  degenerate,  and  grow  corrupt  and 
scandalous,  which  though  they  ought  not  to  be  tolerated 
in  the  church,  yet  their  continuance  therein,  through 
the  defect  of  the  execution  of  discipline  and  just  cen- 
sures, doth  not  immediately  dissolve  the  being  of  a 
church,   as  appears  in  the   church  of  Israel,   and  the 


31 

churches  of  Galatia  and  Corhith,  Pergamiis  and  Thy- 
atira. 

Jer.  ii.  21.  1  Cor.  v.  12.  Jer.  ii.  4.  Gal.  v.  4.  2  Cor.  xii.  21.  Rev.  ii.  14, 
15,   and  xxi.  21. 

4.  The  matter  of  the  church  in  respect  of  its  quan- 
tity, ought  not  to  be  of  greater  number  than  may  ordina- 
rily meet  together  conveniently  in  one  place;  nor  ordina- 
rily fewer,  than  may  conveniently  carry  on  church  work. 
Hence  when  the  holy  scripture  makes  mention  of  the 
saints  combined  into  a  church  estate,  in  a  town  or  city 
where  was  but  one  congregation,  it  usually  calleth 
those  saints  The  Church,  in  the  singular  number  ;  as, 
the  church  of  the  Thessalonians,  the  church  of  Smyr- 
na, Philadelphia,  and  the  like  ;  but  when  it  speaketh  of 
the  saints  in  a  nation  or  province,  wherein  there  were 
sundry  congregations,  it  frequently  and  usually  calleth 
them  by  the  name  of  Churches,  in  the  plural  number, 
as  the  churches  of  Asia,  Galatia,  Macedonia,  and  the 
like ;  which  is  further  confirmed  by  what  is  written  of 
sundry  of  those  churches  in  particular,  how  they  were 
assembled  and  met  together,  the  whole  church  in  one 
place,  as  the  church  at  Jerusalem,  the  church  at  Anti- 
och,  the  church  at  Corinth,  and  Cenchrea,  though  it 
were  more  near  to  Corinth,  it  being  the  port  thereof, 
and  answerable  to  a  village,  yet  being  a  distinct  con- 
gregation from  Corinth,  it  had  a  church  of  its  own,  as 
well  as  Corinth  had. 

1  Cor.  xiv.  2i.  Matt.xviii.  17.  Rom.  xvi.  1.  1  Tliess.  i.  1.  Rev.  ii.  8,  and 
iii.  7.  1  Cor.  xvi.  1,  19.  Gal.  i.  2.  2  Cor.  viii.  1.  1  Thess.  ii.  14.  Ads, 
ii.  46.  and  v.  12,  and  vi.  2,  and  xiv,  27,  and  xv.  38.  1  Cor.  v.  4,  and  xiv.  23. 
Rom.  xvi.  1. 

5.  Nor  can  it  with  reason  be  thought  but  that  every 
church  appointed  and  ordained  by  Christ,  had  a  min- 
istry ordained  and  appointed  for  the  same  ;  and  yet 
plain  it  is,  that  there  were  no  ordinary  officers  ap- 
pointed by  Christ  for  any  other  than  congregational 
churches ;  elders  being  appointed  to  feed,  not  all 
flocks,  but  the  particular  flock  of  God  over  which  the 
Holy  Ghost  had  made  them  overseers,  and  that  flock 
they  must  attend,  even  the  whole  flock  ;   and  one  con- 


32 

gregation  being  as  much  as  any  ordinary  elder  can  at- 
tend, therefore  there  is  no  greater  church  than  a  con- 
gregation, which  may  ordinarily  meet  in  one  place. 

Acts  XX.  28. 


CHAP.  IV. 

Of  the  form  of  a  visible  church,  and  of  church  covenant. 

1.  Saints  by  calling  must  have  a  visible  political 
union  among  themselves,  or  else  they  are  not  yet  a  par- 
ticular church,  as  those  similitudes  hold  forth,  which  the 
scripture  makes  use  of  to  show  the  nature  of  particu- 
lar churches,  as  a  body,  a  building,  house,  hands,  eyes, 
feet,  and  other  members  must  be  united,  or  else  (re- 
maining separate)  are  not  a  body.  Stones,  timber, 
though  squared,  hewn  and  polished,  are  not  a  house, 
until  they  are  compacted  and  united  ;  so  saints  or  be- 
lievers in  judgment  of  charity  are  not  a  church,  unless 
orderlv  knit  together. 

1  Coi^.  xii.  27.  1  Tim.  iii.  15.  Eph.  ii.  22.  1  Cor.  xii.  15,  16, 17.  Rev.  i. 

2.  Particular  churches  cannot  be  distinguished  one 
from  another,  but  by  their  forms  :  Ephesus  is  not 
Smyrna,  nor  Pergamus,  Thyatira,  but  each  one  a  dis- 
tinct society  of  itself,  having  officers  of  their  own, 
which  had  not  the  charge  of  others  ;  virtues  of  their 
own,  for  which  others  are  not  praised ;  corruptions  of 
their  own,  for  which  others  are  not  blamed. 

3.  Tliis  form  is  the  visible  covenant,  agreement,  or 
consent,  whereby  they  give  up  themselves  unto  the  Lord, 
to  the  observing  of  the  ordinances  of  Christ  together  in 
the  same  society,  which  is  usually  called  the  church 
covenant  :  For  we  see  not  otherwise  how  members 
can  have  church  power  one  over  another  mutually. 
The  comparing  of  each  particular  church  to  a  city, 
and  unto  a  spouse,  seemeth  to  conclude  not  only  a 


33 

form,  but  that  that  form  is  by  way  of  covenant.  The 
covenant,  as  it  was  that  which  made  the  family  of  Abra- 
ham, and  children  of  Israel,  to  be  a  church  and  people 
unto  God,  so  it  is  that  which  now  makes  the  several 
societies  of  Gentile  believers  to  be  churches  in  these 
days. 

Exod.  xix.  5,  S.  Deut.  xxix.  12,  13.  Zech.  xi.  14,  and  ix.  11.  Epb.  ii.  19. 
2  Cor.  xi.  2.  Gen.  xvii.  7.  Deut.  xxix.  12,  13.  Eph.  ii.  12,  18. 

4.  This  voluntary  agreement,  consent,  or  covenant, 
(for  all  these  are  here  taken  for  the  same,)  akhough 
the  more  express  and  plain  it  is,  the  more  fully  it  puts 
us  in  mind  of  our  mutual  duty,  and  stirrelh  us  up  to  it, 
and  leaveth  less  room  for  the  questioning  of  the  truth  of 
the  church  estate  of  a  company  of  professors,  and  the 
truth  of  membership  of  particular  persons  ;  yet  vye  con- 
ceive the  substance  of  it  is  kept,  where  there  is  a  real 
agreement  and  consent  of  a  company  of  faithful  per- 
sons to  meet  constantly  together  in  one  congregation, 
for  the  public  worship  of  God,  and  their  mutual  edifi- 
cation ;  which  real  agreement  and  consent  they  do 
express  by  their  constant  practice  in  coming  together 
for  the  j)ublic  worship  of  God,  and  by  their  rehgious 
subjection  to  the  ordinances  of  God  there ;  the  rather 
if  we  consider  how  scripture  covenants  have  been  en- 
tered into  not  only  expressly  by  word  of  mouth,  but 
by  sacrifice,  by  hand  writing  and  seal,  and  also  some- 
times by  silent  consent,  without  any  writing  or  expres- 
sion of  words  at  all. 

Exod.  xix.  5,  and  xx.  8,  and  xxiv.  3,  17.  Josh,  xxiv.  13 — 21.  Psalm,  1.  5. 
Nell.  ix.  33,  and  x.  1.     Gen.  xvii,     Ueut.  xxix. 

5.  This  form  being  by  mutual  covenant,  it  followeth, 
it  is  not  faith  in  the  heart,  nor  the  profession  of  that 
faith,  nor  cohabitation,  nor  baptism.  1.  Not  faith  in 
the  heart,  because  that  is  invisible.  2.  Not  a  bare 
profession,  because  that  declareth  them  no  more  to  be 
members  of  one  church  than  another.  3.  Not  co- 
habitation :  atheists  or  infidels  may  dwell  together 
with  believers.  4.  Not  baptism,  because  it  presup- 
poseth  a  church   estate,  as  circumcision    in  the   Old 

3* 


34 

Testament,  which  gave  no  being  to  the  church,  the 
church  being  before  it,  and  in  the  wilderness  without 
it.  Seals  presuppose  a  covenant  already  in  being. 
One  person  is  a  complete  subject  of  baptism,  but  one 
person  is  incapable  of  being  a  church. 

6.  All  believers  ought,  as  God  giveth  them  oppor- 
tunity thereunto,  to  endeavor  to  join  themselves  unto 
a  particular  church,  and  that  in  respect  of  the  honor 
of  Jesus  Christ,  in  his  example  and  institution,  by  the 
professed  acknowledgment  of,  and  subjection  unto  the 
order  and  ordinances  of  the  gospel  ;  as  also  in  respect 
of  their  good  of  communion,  founded  upon  their  visible 
union,  and  contained  in  the  promises  of  Christ's  special 
presence  in  the  church ;  whence  they  have  fellowship 
with  him,  and  in  him  one  with  another  ;  also,  for  the 
keeping  of  them  in  the  way  of  God's  commandments, 
and  recovering  of  them  in  case  of  wandering,  which 
all  Christ's  sheep  are  subject  to  in  this  life,  being  una- 
ble to  return  of  themselves  ;  together  with  the  benefit 
of  their  mutual  edification,  and  of  their  posterity,  that 
they  may  not  be  cut  off  from  the  privileges  of  the 
covenant.  Otherwise,  if  a  believer  offends,  he  re- 
mains destitute  of  the  remedy  provided  in  that  behalf. 
And  should  all  believers  neglect  this  duty  of  joining  to 
all  particular  congregations,  it  might  follow  tliereupon, 
that  Christ  should  have  no  visible  political  churches 
upon  earth. 

Acts,  ii.  47,  and  ix.  26.  Matt.  iii.  13, 14,  15.  and  xxviii.  19,  20.  Psalms, 
cxxxiii.  2,  3.  and  Ixxxvii.  7.  Matt,  xviii.  20.  1  John,  i.  3.  Ps.  cxix.  176. 
1  Peter,  ii.  25.     Eph.  iv.  16.    John,  xxii.  24,  25.     Matt,  xviii.  15,  16,  17. 


CHAP.  V. 


Of  the  first  subject  of  church  power  ;  or,  to  whom  church  power  doth  first 
belong-. 

1.  The   first  subject  of  church  power,  is   either  su- 
preme, or  subordinate  and  ministerial.  The  supreme,  by 


35 

way  of  gift  from  the  Father,  is  the  Lord  Jesus  Christ : 
The  ministerial  is  either  extraordinary  as  the  apostles, 
prophets  and  evangelists  ;  or  ordinary,  as  every  par- 
tictdar  congregational  church. 

Malt,  xviii.  18.  Rev.  iii.  7.  Isa.  ix.  6.  John,  xx.  21,  23.  1  Cor.  xiv. 
32.    Tit.  i.  5.     1  Cor.  v.  12. 

2.  Ordinary  church  power,  is  either  the  power  of 
office,  that  is,  such  as  is  proper  to  the  eldership;  or 
power  of  privilege,  such  as  belongs  to  the  brotherhood. 
The  latter  is  in  the  brethren  formally,  and  immediately 
from  Christ,  that  is,  so  as  it  may  be  acted  or  exercised 
immediately  by  themselves  ;  the  former  is  not  in  them 
formally  or  immediately,  and  therefore  cannot  be  acted 
or  exercised  immediately  by  them,  but  is  said  to  be  in 
them,  in  that  they  design  the  persons  unto  office,  who 
only  are  to  act,  or  to  exercise  this  powder. 

Rom.  xii.  4,  8.     Acts,  i.  23,  and  vi.  3,  4,  and  xiv.  23.     1  Cor.  x.  29,  30. 


CHAP.  VI. 

Of  the  officers  of  the  church,  and  especially  of  pastors  and  teacliers. 

1.  A  CHURCH  being  a  company  of  people  combined 
together  by  covenant  for  the  worship  of  God,  it  appear- 
eth  thereby,  that  there  may  be  the  essence  and  being 
of  a  church  without  any  officers,  seeing  there  is  both  the 
form  and  matter  of  a  church ;  which  is  implied  when 
it  is  said,  the  apostles  ordained  elders  in  every  church. 

Acts  xiv.  23. 

2.  Nevertheless,  though  officers  be  not  absolutely 
necessary  to  the  simple  being  of  churches,  when  they 
be  called,  yet  ordinarily  to  their  calling  they  are,  and 
to  their  well  being,  and  therefore  the  Lord  Jesus,  out 
of  his  tender  compassion,  hath  appointed  and  ordained 
officers,  which  he  would  not  have  done,  if  they  had 
not  been  useful  and  needful  for  the  church  ;  yea,  being 
ascended  into   heaven,  he  received  gifts  for  men,  and 


36 

gave  gifts  to  men,  whereof  officers  for  the  church  are 
justly  accounted  no  small  parts,  they  being  to  continue 
to  the  end  of  the  world,  and  for  the  perfecting  of  all 
the  saints. 

Rom.  X.  17.  Jer.  iii.  15.  1  Cor.  xii.  28.  Eph.  iv.  11.  Psalms,  Ixviii. 
18.     Epli.  iv.  8,  ll,audiv.  12,  13. 

3.  These  officers  were  either  extraordinary  or  ordi- 
nary :  extraordinary,  as  apostles,  prophets,  evangelists  ; 
ordinary,  as  elders  and  deacons.  The  apostles,  proph- 
ets, and  evangelists,  as  they  were  called  extraordinarily 
by  Christ,  so  their  office  ended  with  themselves  j 
whence  it  is  that  Paul  directing  Timothy  how  to 
carry  along  church  administrations,  giveth  no  direction 
about  the  clioice  or  course  of  apostles,  prophets,  or 
evangelists,  but  only  of  elders  and  deacons  ;  and  when 
Paul  was  to  take  his  last  leave  of  the  church  of  Ephe- 
sus,  he  committed  the  care  of  feeding  the  church  to  no 
other  but  unto  the  elders  of  that  church.  The  like 
charge  doth  Peter  commit  to  the  elders. 

1  Cor.  xii.  28.  Eph.  iv.  11.  Acts,  viii.  6,  16.  19,  and  xi.  28.  Rom.  xi. 
13.  1  Cor.  iv.  9.  1  Tim.  iii.  1,  2,  8  to  13.  Tit.  i.  5.  Acts,  xx.  17,28. 
1  Peter,  v.  1,2,3, 

4.  Of  elders,  who  are  also  in  scripture  called  bish- 
ops, some  attend  chiefly  to  the  ministry  of  the  word, 
as  the  pastors  and  teachers ;  others  attend  especially 
unto  rule,  who  are  therefore  called  ruling  elders.* 

1  Tim.  ii.  3.     Phil.  i.  1.     Acts,  xx.  17,  28.     1  Tim.  v.  17. 

5.  The  office  of  pastor  and  teacher,  appears  to  be 
distinct.  The  pastor's  special  work  is,  to  attend  to 
exhortation,  and  therein  to  administer  a  word  of  wis- 
dom ;  the  teacher  is  to  attend  to  doctrine,  and  therein 
to  administer  a  word  of  knowledge  ;  and  either  of  them 
to  administer  the  seals  of  that  covenant,  unto  the  dis- 
pensation whereof  they  are  alike  called  ;  as  also  to 
execute  the  censures,  being  but  a  kind  of  application 
of  the  word  :  The  preaching  of  which,  together  with 
the  application  thereof,    they   are  alike  charged  withal. 

Eph.  iv.  11.     Rom.  xii.  7,  8.     1  Cor.  xii.  8.    2  Tim.  iv.  1,  2.    Titus,  i.  9 

*  The  first  churches  of  Massachusetts  were  ordinarily  furnished  with  a  pastor, 
a  teacher,  and  ruling  elders.  The  offices  of  pastor  and  teacher  are  now  utiited, 
and  that  of  ruling  elder  is  for  the  most  part  dropped. — Editor. 


37 

6.  And  forasmuch  as  both  pastors  and  teachers  are 
given  by  Christ  for  the  perfecting  of  the  saints,  and 
edifying  of  his  body ;  which  saints  and  body  of  Christ 
is  his  church  :  and  therefore  we  account  pastors  and 
teachers  to  be  both  of  them  church  officers,  and  not 
the  pastor  for  the  church,  and  the  teacher  only  for  the 
schools  :  though  this  we  gladly  acknowledge,  that 
schools  are  both  lawful,  profitable,  and  necessary  for 
the  training  up  of  such  in  good  literature  or  learning, 
as  may  afterwards  be  called  forth  unto  office  of  pastor 
or  teacher  in  the  church. 

Eph.  iv.  11,  12,  audi.  ii2,23.    1  Sam.  x.  12,  19,  20.    2  Kiugs,  ii.  3, 15. 


CHAP.  VII. 


Of  ruling-  elders  and  deacons. 

1.  The  ruling  elder's  office  is  distinct  from  the 
office  of  pastor  and  teacher.  The  ruling  elders  are 
not  so  called,  to  exclude  the  pastors  and  teachers  from 
ruling,  because  ruling  and  governing  is  common  to 
these  with  the  other,  whereas  attending  to  teach  and 
preach  the  word  is  peculiar  unto  the  former. 

Rom.  xii.  7,  8,  9.  1  Tim.  v.  17.  1  Cor.  xii.  28.  Heb.  xiii.  17.  1  Tim. 
V.  17. 

2.  The  ruling  elder's  work  is  to  join  with  the  pastor 
and  teacher  in  those  acts  of  spiritual  rule,  which  are 
distinct  from  the  ministry  of  the  word  and  sacraments 
committed  to  them.  Of  which  sort  these  be  as  fol- 
loweth :  1.  To  open  and  shut  the  doors  of  God's 
house,  by  the  admission  of  members  approved  by  the 
church  ;  by  ordination  of  officers  chosen  by  the  church, 
and  by  excommunication  of  notorious  and  obstinate 
offenders  renounced  by  the  church,  and  by  restoring 
of  penitents  forgiven  by  the  church.  2.  To  call  the 
church  together  when  there  is  occasion,  and  seasonably 
to    dismiss   them    again.     3.  To  prepare   matters  in 


38 

private,  that  in  public  they  may  be  carried  to  an  end 
with  less  trouble,  and  more  speedy  despatch.  4.  To 
moderate  the  carriage  of  all  matters  in  the  church 
assembled ;  as,  to  propound  matters  to  the  church,  to 
order  the  season  of  speech  and  silence,  and  to  pro- 
nounce sentence  according  to  the  mind  of  Christ,  with 
the  consent  of  the  church.  5.  To  be  guides  and 
leaders  to  the  church,  in  all  matters  whatsoever  per- 
tainins;  to  church  administrations  and  actions.  6.  To 
see  that  none  in  the  church  live  inordinately,  out  of 
rank  and  place,  without  a  calling,  or  idly  in  their 
calling.  7.  To  prevent  and  heal  such  offences  in  life 
or  in  doctrine,  as  might  corrupt  the  church.  S.  To 
feed  the  flock  of  God  with  a  word  of  admonition.  9. 
And  as  they  shall  be  sent  for,  to  visit  and  pray  over 
their  sick  brethren.  10.  And  at  other  times  as  oppor- 
tunity shall  serve  thereunto. 

1  Tim.  V.  17.     2  Cliron.  xxiii.  19.     Rev.  xxi.  12.     1  Tim.  iv.  14.  Matt. 

xxviii.  17.  2  Cor.  ii.  7,  8.  Acts,  ii.  6,  and  xxi.  18,  22,23,  and  vi.  2,  3, 
and  xiii.  15.  2  Cor.  viii.  19.  Heb.  xiii.  7,  17.  2  Thess.  ii.  10—12.  Acts, 
XX.  28;  32.     1  Thess.  v.  12.    James,  v.  14.     Acts,  xx.  20. 

3.  The  office  of  a  deacon  is  instituted  in  the  church 
by  the  Lord  Jesus ;  sometimes  they  are  called  helps. 
The  scripture  telleth  us  how  they  should  be  qualified, 
"  Grave,  not  double  tongued,  not  given  to  much  wine, 
not  given  to  filthy  lucre."  They  must  first  be  proved, 
and  then  use  the  office  of  a  deacon,  being  found 
blameless.  The  office  and  work  of  a  deacon,  is  to 
receive  the  offerings  of  the  church,  gifts  given  to  the 
church,  and  to  keep  the  treasury  of  the  church,  and 
therewith  to  serve  the  tables  which  the  church  is  to 
provide  for ;  as  the  Lord's  table,  the  table  of  the  min- 
isters, and  of  such  as  are  in  necessity,  to  whom  they 
are  to  distribute  in  simplicity. 

Acts  vi.  3,  6,  Phil.  i.  1.  1  Tim.  iii.  8.  1  Cor.  xii.  28.  1  Tim.  iii.  8,  9. 
Acts,  iv.  35,  and  vi.  2,  3.    Rom.  xii.  8. 

4.  The  office  therefore  being  limited  unto  the  care 
of  the  temporal  good  things  of  the  church,  it  extends 
not  to  the  attendance  upon,  and  administration  of  the 


39 

spiritual  things  thereof,  as  the  word  and  sacraments,  or 
the  hke. 

1  Cor.  vii.  17. 

5.  The  ordinance  of  the  apostle,  and  practice  of  the 
church,  commends  the  Lord's  day  as  a  fit  time  for  the 
contribution  of  the  saints. 

1  Cor.  xvi.  1,2,3. 

6.  The  instituting  of  all  these  officers  in  the  church, 
is  the  work  of  God  himself,  of  the  Lord  Jesus  Christ, 
of  the  Holy  Ghost ;  and  therefore  such  officers  as  he 
hath  not  appointed,  arfe  altogether  unlawful  either  to  be 
placed  in  the  church,  or  to  be  retained  therein,  and  are 
to  be  looked  at  as  human  creatures,  mere  inventions 
and  appointments  of  man,  to  the  great  dishonor  of 
Christ  Jesus,  the  Lord  of  his  house,  the  king  of  his 
church,  whether  popes,  patriarchs,  cardinals,  arch- 
bishops, lord-bishops,  arch-deacons,  officials,  commis- 
saries, and  the  like.  These  and  the  rest  of  that  hie- 
rarchy and  retinue,  not  being  plants  of  the  Lord's 
planting,  shall  all  be  certainly  rooted  out  and  cast  forth. 

1  Cor.  xii.  28.     Eph.  iv.  8,  11.     Acts,  xx.  28.  Matt.  xv.  13. 

7.  The  Lord  hath  appointed  ancient  widows,  where 
they  may  be  had,  to  minister  in  the  church,  in  giving 
attendance  to  the  sick,  and  to  give  succour  unto  them, 
and  others  in  the  like  necessities. 

1  Tim.  V.  9,  10. 


CHAP.  VIIL 


Of  the  election  of  church  officers. 

L  No  man  may  take  the  honor  of  a  church  officer 
unto  himself,  but  he  that  is  called  of  God,  as  was  Aa- 
ron. 

Ileb.  V.  4. 

2.  Calling  unto  office  is  either  immediate,  by  Christ 
himself,  such  was  the  call  of  the  apostles  and  prophets, 


40 

this  manner  of  calling  ended  with  them  as  hath  been 
said  :  or  mediate,  by  the  church. 

Gal.  i.  1.  Acts,  xiv.  23,  and  vi.  3. 

8.  It  is  meet  that  before  any  be  ordained  or  chosen 
officers,  they  should  first  be  tried  and  proved,  because 
hands  are  not  suddenly  to  be  laid  upon  any,  and  both 
elders  and  deacons  must  be  of  honest  and  good  report. 

1  Tim.  V.  22,  and  vii.  10.  Acts,  xvi.  2,  and  vi.  3. 

4.  The  things  in  respect  of  which  they  are  to  be 
tried,  are  those  gifts  and  virtues  which  the  scripture 
requireth  in  men  that  are  to  be  elected  into  such 
places,  viz.  that  elders  must  be  blameless,  sober,  apt  to 
teach,  and  endued  with  such  other  qualifications  as  are 
laid  down,  1  Tim.  iii.  2.  Tit.  i.  6  to  9.  Deacons  to 
be  fitted  as  is  directed,  Acts  vi.  3.   1  Tim.  iii.  8  to  11. 

5.  Officers  are  to  be  called  by  such  churches 
whereunto  they  are  to  minister.  Of  such  moment  is 
the  preservation  of  this  power,  that  the  churches  exer- 
cised it  in  the  presence  of  the  apostles. 

Acts,  xiv.  23,  and  i.  23,  and  vi.  3,  4,  5. 

6.  A  church  being  free,  cannot  become  subject  to 
any,  but  by  a  free  election ;  yet  when  such  a  people  do 
choose  any  to  be  over  them  in  the  Lord,  then  do  they 
become  subject,  and  most  willingly  submit  to  their 
ministry  in  the  Lord,  whom  they  have  so  chosen. 

Gal.  v'.  13.  Heb.  xiii.  17. 

7.  And  if  the  church  have  power  to  choose  their 
officers  and  ministers,  then  in  case  of  manifest  unwor- 
thiness  and  delinquency,  they  have  power  also  to  de- 
pose them  :  for,  to  open  and  shut,  to  choose  and  re- 
fuse, to  constitute  in  office  and  remove  from  office,  are 
acts  belonging  to  the  same  power. 

Rom.  xvi.  17. 

8.  We  judge  it  much  conducing  to  the  well 
being  and  communion  of  churches,  that  where  it  may 
conveniently  be  done,  neighbour  churches  be  advised 
whhal,  and  their  help  be  made  use  of  in  the  trial  of 
church  officers,  in  order  to  their  choice. 

Cant.  viii.  8,9. 


41 

9.  The  choice  of  such  church  officers  belongeth 
not  to  the  civil  magistrates,  as  such,  or  diocesan  bish- 
ops, or  patrons  ;  for  of  these,  or  any  such  like,  the 
scripture  is  wholly  silent,  as  having  any  power  therein. 


CHAP.  IX. 


Of  ordination,  and  imposilion  of  hands. 

1.  Church  officers  are  not  only  to  be  chosen  by  the 
church,  but  also  to  be  ordained  by  imposition  of  hands 
and  prayer,  with  which  at  the  ordination  of  elders, 
fasting  also  is  to  be  joined. 

Acts,  xiii.  3,  and  xiv.  23.     1   Tim.  v.  22. 

2.  This  ordination  we  account  nothing  else,  but  the 
solemn  putting  a  man  into  his  place  and  office  in  the 
church,  vvhereunto  he  had  right  before  by  election  ; 
being  like  the  installing  of  a  magistrate  in  the  common- 
wealth. Ordination  therefore  is  not  to  go  before,  but 
to  follow  election.  The  essence  and  substance  of  the 
outward  calling  of  an  ordinary  officer  in  the  church, 
doth  not  consist  in  his  ordination,  but  in  his  voluntary 
and  free  election  by  the  church,  and  his  accepting  of 
that  election ;  whereupon  is  founded  that  relation  be- 
tween pastor  and  flock,  between  such  a  minister  and 
such  a  people.  Ordination  doth  not  constitute  an  offi- 
cer, nor  give  him  the  essentials  of  his  office.  Tiie 
apostles  were  elders  without  imposition  of  hands  by 
men ;  Paul  and  Barnabas  were  officers  before  that 
imposilion  of  hands.  Acts,  xiii.  3.  ,  The  posterity  of 
Levi  were  priests  and  Levites,  before  hands  were  laid 
on  them  by  the  children  of  Israel. 

Numb.  viii.  10.     Acts,  vi.  5,  6,  and  xiii.  2,  3,  and  xiv.  23. 

3.  In  such  churches  where  there  are  elders,  impo- 
sition of  hands  in  ordination  is  to  be  performed  by 
those  elders. 

1  Tun.  iv.  14.     Acts,  xiii.  3.     1  Tim.  v.  22. 

4 


^       .  42 

4.  In  such  churches  vvliere  there  are  no  elders,  im- 
position of  hands  may  be  performed  by  some  of  the 
brethren  orderly  chosen .,  by  the  church  thereunto. 
For  if  the  people  may  elect  officers,  which  is  the  great- 
er, and  wherein  the  substance  of  the  office  doth  con- 
sist, they  may  much  more,  occasion  and  need  so  re- 
quiring, impose  hands  in  ordination,  which  is  less,  and 
but  the  accomplishment  of  the  other. "^ 

Numb.  viii.  10. 

5.  Nevertheless,  in  such  churches  where  there  are 
no  elders,  and  the  church  so  desire,  we  see  not  why 
imposition  of  hands  may  not  be  performed  by  the  el- 
ders of  other  churches.  Ordinary  officers  laid'  hands 
upon  the  officers  of  many  churches  :  the  presbytery 
at  Ephesus  laid  hands  upon  Timothy,  an  evangelist ; 
the  presbytery  at  Antioch  laid  hands  upon  Paul  and 
Barnabas. 

1  Tim.  iv.  14.     Acts,  xiii.  3. 

G.  Church  officers  are  officers  to  one  church,  even 
that  particular  church  over  which  the  Holy  Ghost  hath 
made  them  overseers.  Insomuch  as  elders  are  com- 
manded to  feed,  not  all  flocks,  but  that  flock  which  is 
committed  to  their  faith  and  trust,  and  dependeth  upon 
them.  Nor  can  constant  residence  at  one  congrega- 
tion be  necessary  for  a  minister,  no,  nor  yet  lawrel^  if 
he  be  not  a  minister  to  one  congregation  only,  but  to  the 
church  universal;  because  he  may  not  attend  one  part 
only  of  the  church  to  which  he  is  a  minister,  but  he  is 
colled  to  attend  imto  all  the  flock. 

IPel.  V.2.     Acts,  XX.  28. 

7.  He  tliat  is  clearly  loosed  from  his  office  relation 
unto  that  church  whereof  he  was  a  minister,  cannot  be 
looked  at  as  an  officer,  nor  perform  any  act  of  office 
in    any   other    church,    unless    he     be    again    orderly 

*  In  the  early  settlement  of  this  countr\-,  ministers  were  commonly  ordained  by 
the  brethren  of  the  churches  over  which  tliey  were  settled.  If  neighboring 
jr.inistens  were  prrsent,it  was  only  to  give  advice.  It  was  a  first  principle  with 
our  fa.thei9,  that  every  church  had  the  power  of  self -subsistence— which  she  could 
i/ot  have,  u.;leo.=^^  authorized  lo  ordain  her  own  ministers. — Editor. 


43 


called  unto  office  ;  which  when  it  shall  be,  we  know 
nothing  to  hinder,  but  imposition  of  hands  also  in  his 
ordination  ought  to  be  used  towards  him  again.  For 
so  Paul  the  apostle  received  imposition  of  hands  twice 
at  least  from  Ananias.* 

Acts,  ix.  17;  and  xiii.  3. 


CHAP.  X. 

Of  ihe  power  of  the  church,  and  its  presbytery. 

1.  Supreme  and  lordly  power  over  all  the  churches 
upon  earth  doth  only  belong  unto  Jesus  Christ,  who 
is  king  of  the  church,  and  the  head  thereof.  He  hath 
the  government  upon  his  shoulders,  and  hath  all  power 
given  to  him  both  in  heaven  and  earth. 

Psaims,  ii.  6.     Eph.  i.  21,  22.     Isa.  ix.  G.     iMalt.  xxviii.  18. 

2.  A  company  of  professed  believers  ecclesiastically 
confederate,  as  they  are  a  church  bef6re  they  have 
officers,  and  without  them;  so  even  in  that  estate,  sub- 
ordinate church  power  under  Christ,  delegated  to 
them  by  him,  doth  belong  to  them  in  such  a  manner 
as  is  before  expressed.  Chap.  v.  sect.  2,  and  as  flow- 
ing from  the  very  nature  and  essence  of  a  church  :  it 
being  natural  to  all  bodies,  and  so  unto  a  church  body, 
to  be  furnished  w^ith  sufficient  power  for  its  own  preser- 
vation and  subsistence. 

Acts,  i.  23,  and  xiv.  23,  and  vi.  3,  4.    Matt,  xviii.  17.     1  Cor.  v.  4,  5. 

3.  This  government  of  the  church  is  a  mixt  gov- 
ernment, and  so  hath  been  acknowledged  long  before 
the  term  of  independency  was  heard  of.  In  respect  of 
Christ,  the  head  and  King  of  the  church,  and  the  sove- 
reign power  residing  in  him,  and  exercised  by  him,  it 
is  a  monarchy ;  in  respect  of  the  body  or  brotherhood 

*  No  difference  is  made  in  the  Platfortfi,  between  Ordination  and  Installation — 
imposition  of  hands  being  used  in  both  cases. — Editor, 


44 

of  the  church,  and  power  from  Christ  granted  unto 
them,  it  resembles  a  democracy  ;  in  respect  of  the 
presbytery,  and  power  committed  unto  them,  it  is  an 
aristocracy. 

Rev.  iii.  7.     1  Cor.  v.  12.     1  Tim.  v.  27. 

4.  The  sovereign  power  which  is  peculiar  unto 
Christ,  is  exercised,  1.  In  calling  the  church  out  of 
the  world  into  holy  fellowship  with  himself.  2.  In 
instituting  the  ordinances  of  his  worship,  and  appoint- 
ing his  ministers  and  officers  for  the  dispensing  of 
them.  3.  In  giving  laws  for  the  ordering  of  all  our 
ways,  and  the  ways  of  his  house.  4.  In  giving  power 
and  life  to  all  his  institutions,  and  to  his  people  by 
them.  5.  In  protecting  and  delivering  his  church 
against  and  from  all  the  enemies  of  their  peace. 

Gal.  i.  4.  Rev.  v.  8,  9.  Malt,  xxviii.  20.  Eph.  iv.  8,  11.  James,  iv.  12. 
Isa.  xxxiii.  22.     1  Tim.  iii,  15.     2  Cor.  x.  4,  5.     Isa.  xxxii.  2.  Luke  i.  71. 

5.  The  power  granted  by  Christ  unto  the  body 
of  the  church  and  brotherhood,  is  a  prerogative  or 
privilege  which  the  church  doth  exercise,  1.  In 
choosing  they:  own  officers,  whether  elders  or  deacons. 
2.  In  admission  of  their  own  members,  and  therefore 
there  is  great  reason  they  should  have  power  to  re- 
move any  from  their  fellowship  again.  Hence  in  case 
of  offence,  any  brother  hath  power  to  convince  and 
admonish  an  offending  brother  ;  and  in  case  of  not 
hearing  him,  to  take  one  or  two  more  to  set  on  the 
admonition  ;  and  in  case  of  not  hearing  them,  to  pro- 
ceed to  tell  the  church ;  and  as  his  offence  may  re- 
quire, the  whole  church  hath  power  to  proceed  to 
the  censure  of  him,  whether  by  admonition  or  excom- 
munication ;  and  upon  his  repentance,  to  restore  him 
again  unto  his  former  communion. 

Acts,  vi.  3,  5,  and  xiv.  23,  and  ix.  26.  Malt,  xviii.  15,  IG,  17.  Tit.  iii. 
10.     Col.  iv.  17.    2  Cor.  ii.  7,  8. 

6.  In  case  an  elder  offend  incorrigibly,  the  matter 
so  requiring,  as  the  church  had  power  to  call  him  to 
office,  so  they  have  power  according  to  order  (the 
council  of  other  churches,  where  it  may  be  had,  di- 


45 

reeling  thereto)  to  remove  him  from  liis  office  ;  and 
being  now  but  a  member,  in  case  he  add  contumacy  to 
his  sin,  the  church  that  had  power  to  receive  him  into 
their  fellowship,  hath  also  the  same  power  to  cast  him 
out,  that  they  have  concerning  any  other  member.^ 

Col.  iv.  17.     Rom.  xvi,  17.     ftlatt.  xviii.  17. 

7.  Church  government  or  rule,  is  placed  by  Christ 
in  the  officers  of  the  church,  who  are  therefore  called 
rulers,  while  they  rule  with  God  ;  yet  in  case  of  mal- 
administration, they  are  subject  to  the  power  of  the 
church,  as  hath  been  said  before.  The  Holy  Ghost 
frequently,  yea  always,  where  it  mentioneth  church 
rule,  and  chui'ch  government,  ascribeth  it  to  elders  ; 
whereas  the  work  and  duty  of  the  people  is  expres- 
sed in  the  phrase  of  obeying  their  elders,  and  submit- 
ting themselves  unto  them  in  the  Lord.  So  as  it  is 
manifest,  that  an  organic  or  complete  church  is  a  body 
politic,  consisting  of  some  that  are  governors,  and  some 
that  are  governed  in  the  Lord. 

1  Tim.  V.  17.  Heb.  xiii.  17,  1  Thess.  v.  12.  Rom.  xii.  8.  1  Cor.  xii. 
28,  29.    Heb.  xiii.  7,  17. 

8.  The  power  which  Christ  has  committed  to  the 
elders,  is  to  feed  and  rule  the  church  of  God,  and 
accordingly  to  call  the  church  together  upon  any 
weighty  occasion  ;  when  the  members  so  called,  with- 
out just  cause,  may  not  refuse  to  come,  nor  when 
they  are  come,  depart  before  they  are  dismissed,  nor 
speak  in  the  church  before  they  have  leave  from  the 
elders ;  nor  continue  so  doing  when  they  require 
silence  ;  nor  may  ihey  oppose  nor  contradict  the 
judgment  or  sentence  of  the  elders,  w^ithout  sufficient 
and  weighty  cause,  because  such  practices  are  mani- 
festly contrary  unto  order  and  government,  and  inlets 
of  disturbance,  and  tend  to  confusion. 

Acts,  XX.  28,  and  vi.  2.  Numb.  xvi.  12,  Ezek.  xU  i.  10.  Acls,  xiii.  15. 
Hos,  iv,  4. 

*  The  Platform  makes  it  incumbent  on  a  minister  to  be  a  member  of  tbe  cbuirh 
over  which  he  is  pastor — a  regulation  whicli  we  humbly  conceive  ought  never  to 
have  been  violateil. — Editor. 

4* 


46 

9.  It  belongs  also  unto  the  elders  to  examine  any 
officers  or  members  before  they  be  received  of  the 
church;  to  receive  the  accusations  brought  to  the 
church,  and  to  prepare  them  for  the  church's  hearing. 
In  handling  of  offences  and  other  matters  before  the 
church,  they  have  power  to  declare  and  publish 
the  counsel  and  will  of  God  touching  the  same,  and 
to  pronounce  sentence  with  consent  of  the  church. 
Lastly,  they  have  power,  when  they  dismiss  the  peo- 
ple, to  bless  them  in  the  name  of  the  Lord. 

Rev.  ii.  2.  1  Tim.  v.  19.  Acts,  xxi.  18,  22,  23.  1  Cor.  v.  4,  5.  Num.  vi.  23 
to  26. 

10.  This  power  of  government  in  the  elders  doth 
not  any  wise  prejudice  the  power  of  privilege  in  the 
brotherood  ;  as  neither  the  power  of  privilege  in  the 
brethren,  doth  prejudice  the  power  of  government  in 
the  elders,  but  they  may  sweetly  agree  together ;  as 
we  may  see  in  the  exantple  of  the  apostles,  furnished 
with  the  greatest  church  power,  who  took  in  the  con- 
currence and  consent  of  the  brethren  in  church  admin- 
istrations. Also  that  scripture,  2  Cor.  ii.  9,  and  x.  6, 
do  declare,  That  what  the  churches  were  to  act  and  do 
in  these  matters,  they  were  to  do  in  a  way  of  obedience, 
and  that  not  only  to  the  direction  of  the  apostles,  but 
also  of  their  ordinary  elders. 

Acts,  xiv.  15,  23,  and  vi.  2.  1  Cor.  v.  4.  2  Cor.  ii.  6,  7.  Heb.  xiii.  17. 

11.  From  the  premises,  namely.  That  the  ordinary 
power  of  government  belonging  only  to  the  elders, 
power  of  privilege  remaineth  with  the  brotherhood  (as 
the  power  of  judgment  in  matters  of  censure,  and 
power  of  liberty  in  matters  of  liberty)  it  followeth,  that 
in  an  organic  church,  and  right  administration,  all 
church  acts  proceed  after  the  manner  of  a  mixt  ad- 
ministration, so  as  no  church  act  can  be  consummated 
or  perfected  without  the  consent  of  both. 


47 
CHAP.  XL 

Of  ihe  maintenance  of  church  officers. 

1.  The  npostle  concludes,  that  necessary  and  suffi- 
cient maintenance  is  due  unto  the  ministers  of  the 
word,  from  the  law  of  nature  and  nations,  from  the  law 
of  Moses,  the  equity  thereof,  as  also  the  rule  of  com- 
mon reason.  Moreover,  the  scripture  doth  not  only 
call  elders  laborers  and  workmen,  but  also  speaking 
of  them  doth  say,  that  the  laborer  is  worthy  of  his 
hire ;  and  requires,  that  he  which  is  taught  in  the 
word  should  communicate  to  him  in  all  good  things ; 
and  mentions  it  as  an  ordinance  of  the  Lord,  that  they 
which  preach  the  gospel  should  live  of  the  gospel; 
and  forbiddeth  the  muzzling  of  the  mouth  of  the  ox 
that  treadeth  out  the  corn. 

1  Cor.  ix.  14,  15.  Matt.  ix.  38,  and  x.  10.  1  Tim.  v.  18.  Gal.  vi.  6. 
1  Cor.  ix.  9,  14. 

2.  The  scriptures  alledged,  requiring  this  mainte- 
nance as  a  bounden  duty,  and  due  debt,  and  not  as  a 
matter  of  alms  and  free  gift,  therefore  people  are  not 
at  hberty  to  do  or  not  to  do,  what  and  when  they 
please  in  this  matter,  no  more  than  in  any  other  com- 
manded duty,  and  ordinance  of  the  Lord  ;  but  ought 
of  duty  to  minister  of  their  carnal  things,  to  them  that 
labor  among  tiiem  in  the  word  and  doctrine,  as  well  as 
they  ought  to  pay  any  other  workmen  their  wages,  and 
to  discharge  and  satisfy  their  other  debts,  or  to  submit 
themselves  to  observe  any  other  ordinance  of  the  Lord. 

Rom.  XV.  27.  1  Cor.  ix.  21. 

3.  The  apostle  (Gal.  vi.  6,)  enjoining  that  he  which 
is  taught  communicate  to  him  that  teacheth  in  all  good 
things,  doth  not  leave  it  arbitrary,  what  or  how  much  a 
man  shall  give,  or  in  what  proportion,  but  even  the  lat- 
ter, as  well  as  the  former  is  prescribed  and  appointed 
by  the  Lord. 

1  Cor.  xvi.  2. 


48 

4.  Not  only  members  of  churches,  but  all  that  are 
taught  in  the  word,  are  to  contribute  unto  him  that 
teacheth,  in  all  good  things.  In  case  that  congregations 
are  defective  in  their  contributions,  the  deacons  are  to 
call  upon  them  to  do  their  duty  ;  if  their  call  sufficeth 
not,  the  church  by  her  power  is  to  require  it  of  their 
members  ;  and  where  church  power,  ilirough  the  cor- 
ruption of  men,  doth  not,  or  cannot  attain  the  end,  the 
magistrate  is  to  see  that  the  ministry  be  duly  provided 
for,  as  appears  from  the  commended  example  of  Ne- 
hemiah.  The  magistrates  are  nursing-fathers,  and 
nursing-mothers,  and  stand  charged  with  the  custody 
of  both  tables  ;  because  it  is  better  to  prevent  a  scan- 
dal that  it  may  not  come,  and  easier  also,  than  to  re- 
move it  when  it  is  given.  It  is  most  suitable  to  rule, 
that  by  the  church's  care  each  man  should  know  his 
proportion  according  to  rule,  what  he  should  do,  before 
he  do  it,  that  so  his  judgment  and  heart  may  be  satis- 
fied in   what  he  doth,   and  just  offence  prevented   in 

what  is  done. 

Gal.  vi.  6.    Acts,  vi.  3,  4.  Neh.  xiii.  11.  Isa.  xlix.  23.  2  Cor.  viii.  13,  14. 


CHAP.  XII. 

Of  the  admission  of  members  into  the  church. 

1.  The  doors  of  the  churches  of  Christ  upon  earth, 
do  not  by  God's  appointment  stand  so  wide  open,  that 
all  sorts  of  people,  good  or  bad,  may  freely  enter 
therein  at  their  pleasure,  but  such  as  are  admitted 
thereto  as  members,  ought  to  be  examined  and  tried 
first,  whether  they  be  fit  and  meet  to  be  received  into 
church  society,  or  not.  The  eunuch  of  Ethiopia,  be- 
fore his  admission,  was  examined  by  Philip,  whether 
he  did  believe  on  Jesus  Christ  with  all  his  heart.     The 


49 

angel  of  the  church  at  Ephesus  is  commended  for 
trying  such  as  said  they  were  apostles  and  were  not. 
There  is  like  reason  for  trying  of  them  that  profess  to 
be  believers.  The  officers  are  charged  wiih  the 
keeping  of  the  doors  of  the  church,  and  therefore  are 
in  a  special  manner  to  make  trial  of  the  fitness  of  such 
who  enter.  Twelve  angels  are  set  at  the  gates  of  the 
temple,  lest  such  as  were  ceremonially  unclean  should 
enter  thereinto. 

2  Chron.  xxiii.  19.  Matt.  xiii.  25,  and  xxii.  12.  Acts,  viii.  37.  Rev.  ii.  2. 
Acts,  ix.  26.     Rev.  xxi.  12.    2  Chron.  xxiii.  19. 

2.  The  things  which  are  requisite  to  be  found  in  all 
church  members,  are  repentance  from  sin,  and  faith  in 
Jesus  Christ ;  and  therefore  these  are  the  things  where- 
of men  are  to  be  examined  at  their  admission  into  the 
church,  and  which  then  they  must  profess  and  hold 
forth  in  such  sort,  as  may  satisfy  rational  charity  that 
the  things  are  there  indeed.  John  Baptist  admitted 
men  to  baptism,  confessing  and  bewailing  their  sins  ; 
and  of  others  it  is  said,  that  they  came,  and  confessed 
and  showed  their  deeds. 

Acts,  ii.  38  to  42,  and  viii.  37.    Matt.  iii.  6.     Acts,  xix.  8. 

3.  The  weakest  measure  of  faith  is  to  be  accepted 
in  those  that  desire  to  be  admitted  into  the  church,  be- 
cause weak  christians,  if  sincere,  have  the  substance 
of  that  faith,  repentance  and  holiness  which  is  required 
in  church  memhers  ;  and  such  have  most  need  of  the 
ordinances  for  their  confirmation  and  growth  in  grace. 
The  Lord  Jesus  would  not  quench  the  smoking  flax, 
nor  break  the  bruised  reed,  but  gather  the  tender 
lambs  in  his  arms  and  carry  them  gently  in  his  bosom. 
Such  charity  and  tenderness  is  to  be  used,  as  the  weak- 
est christian,  if  sincere,  may  not  be  excluded  nor  dis- 
couraged.     Severity  of  examination  is  to  be  avoided. 

Rom.xiv.  1.     JMalt.  xii.  20.     Isa.  xl.  11. 

4.  In  case  any  through  excessive  fear,  or  other  in- 
firmity, be  unable  to  make  their  personal  relation  of 
their  spiritual  estate  in  public,  it  is  sufficient  that  the 
elders  having  received  private  satisfaction,  make  relation 


50 

thereof  in  public  before  the  church,  they  testifying  their 
assents  thereunto  ;  this  being  the  way  that  tendeth  most 
to  edification.  But  where  persons  are  of  greater  abili- 
ties, there  it  is  most  expedient  that  they  make  their 
relations  and  confessions  personally  with  their  own 
mouth,  as  David  professeth  of  himself. 

Psalm,  !x\  i.  16. 

5.  A  personal  and  public  confession,  and  declaring 
of  God's  manner  of  working  upon  the  soul,  is  both  law- 
ful, expedient  and  useful,  in  sundry  respects,  and  upon 
sundry  grounds.  Those  three  tiiousand.  Acts  ii.  37, 
41,  before  they  were  admitted  by  the  apostles,  did 
manifest  that  they  were  pricked  in  their  hearts  at  Peter's 
sermon,  together  with  earnest  desire  to  be  delivered 
from  their  sins,  which  now  wounded  their  consciences, 
and  their  ready  receiving  of  the  word  of  promise  and 
exhortation.  We  are  to  be  ready  to  render  a  reason 
of  the  hope  that  is  in  us,  to  every  one  that  asketh  us ; 
therefore  we  must  be  able  and  ready  upon  any  occa- 
sion to  declare  and  show  our  repentance  for  sin,  faith 
unfeigned,  and  effectual  calling,  because  these  are  the 
reasons  of  a  well  grounded  hope.  1  have  not  hidden 
thy  righteousness  from  the  great  congregation. 

Psalm  xl.  10.     1  Pet.  iii.  15.    Heh.  xi.  1.    Eph.  i.  18. 

6.  This  profession  of  faith  and  repentance,  as  it 
must  be  made  by  such  at  their  admission,  that  were 
never  in  church  society  before  ;  so  nothing  hindereth 
but  the  same  way  also  be  performed  by  such  as  have 
formerly  been  members  of  some  other  church,  and  the 
church  to  which  they  now  join  themselves  as  members 
may  lawfully  require  the  same.*  Those  three  thousand, 
Acts  ii.,  v^hich  made  their  confession,  were  members 
of  the  church  of  the  Jews  before,  so  were  they  that 
were  baptized  by  John.  Churches  may  err  in  their 
admission,   and   persons  regularly    admitted    may   fall 

*  Many  churches  have  taken  ofTence  in  these  days,  because  others  would  not  re- 
ceive their  members,  when  recommended,  without  examination.  The  Platform,  it 
will  be  seen,  is  explicit  on  this  subject. — Editor. 


51 

into  offence.  Otherwise,  if  churches  might  obtrude 
their  members,  or  if  church  members  might  obtrude 
themselves  upon  other  churches  without  due  trial,  the 
matter  so  requiring,  both  the  liberty  of  churches  would 
hereby  be  infringed  in  that  they  might  not  examine 
those,  concerning  whose  fitness  for  communion  they 
were  unsatisfied  ;  and  besides  the  infringing  of  their 
liberty,  the  churches  themselves  would  unavoidably  be 
corrupted,  and  the  ordinances  defiled,  whilst  they 
might  not  refuse,  but  must  receive  the  unworthy ; 
which  is  contrary  unto  the  scripture,  teaching  that  all 
churches  are  sisters,  and  therefore  equal. 

Malt.  iii.  3,  6.  Gal.  ii.  4.  1  Tim.  v.  24.  Cant.  viii.  8. 

7.  The  like  trial  is  to  be  required  from  such  mem- 
bers of  the  church  as  were  born  in  the  same,  or  re- 
ceive^ thpir  membership  and  were  baptized  in  their 
infancy;  or  minority,  by  virtue  of  the  covenant  of  their 
parents,  when  being  grown  up  unto  years  of  discretion, 
they  shall  desire  tG^),e,  made  partakers  of  the  Lord's 
supper ;  unto  which,  because  holy  things  must  not  be 
given  to  the  unworthy,  therefore  it  is  requisite,  that 
these  as  well  as  others  diould  come  to  their  trial  and 
examination,  and  manifest  their  faith  and  repentance 
by  an  open  profession  thereof,  before  they  are  received 
to  the  Lord's  supper,  and  otherwise  not  to  be  admitted 
thereunto.  Yet  these  church  members  that  were  so 
born,  or  received  in  their  childhood,  before  they  are  ca- 
pable of  being  made  partakers  of  full  communion,  have 
many  privileges  which  others,  not  church  members,, 
have  not;  they  are  in  covenant  with  God,  have  the 
seal  thereof  upon  them,  viz.  baptism  ;  and  so  if  not 
regenerated,  yet  are  in  a  more  hopeful  way  of  attaining 
regenerating  grace,  and  all  the  spiritual  blessings  both 
of  the  covenant  and  seal  :  they  are  also  under  church- 
watch,  and  consequently  subject  to  the  reprehensions, 
admonitions,  and  censures  thereof,  for  their  healing 
and  amendment,  as  need  shall  require. 

Matt.  vii.  6.     1  Cor.  xi.  27. 


52 


CHAP.  XIII. 

Of  church  members  their  removal  from  one  church  to  another,  and  of 
recommendation  and  dismission. 

1.  Church  members  may  not  remove  or  depart 
from  the  church,  and  so  one  from  another  as  they 
please,  nor  without  just  and  weighty  cause,  but  ought 
to  live  and  dwell  together,  forasmuch  as  they  are  com- 
manded, not  to  forsake  the  assembling  of  themselves 
together.  Such  departure  tends  to  the  dissolution  and 
ruin  of  the  body,  as  the  pulling  of  stones  and  pieces  of 
timber  from  the  building,  and  of  members  from  the 
natural  body,  tend  to  the  destruction  of  the  whole. 

Heb.  X.  26. 

2.  It  is  therefore  the  duty  of  church  members,  in 
such  times  and  places  where  counsel  may  be  had,  to 
consult  with  the  church  whereof  they  are  members 
about  their  removal,  that  accordingly  they  having  their 
approbation,  may  be  encouraged,  or  otherwise  desist. 
They  who  are  joined  with  consent,  should  not  depart 
without  consent,  except  forced  thereunto. 

Prov.  xi.  16. 

3.  If  a  member's  departure  be  manifestly  unsafe 
and  sinful,  the  church  may  not  consent  thereunto  ;  for 
in  so  doing,  they  should  not  act  in  faith,  and  should 
partake  with  him  in  his  sin.  If  the  case  be  doubtful, 
and  the  person  not  to  be  persuaded,  it  seemelh  best  to 
leave  the  matter  unto  God,  and  not  forcibly  to  detain 
him. 

Rom.  xiv.  23.     1  Tim.  v.  22.     Acts,  xxi.  14. 

4.  Just  reasons  for  a  member's  removal  of  himself 
from  the  church,  are,  1.  If  a  man  cannot  continue 
without  partaking  in  sin.  2.  In  case  of  personal  per- 
secution ;  so  Paul  departed  from  the  disciples  at  Da- 
mascus. Also  in  case  of  general  persecution,  when 
all  are  scattered.  3.  In  case  of  real,  and  not  only 
pretended  want  of  competent  subsistence,  a  door  being 


53 

opened  for  better  supply  in  another  place,  together 
with  the  means  of  spiritual  edification.  In  these,  or 
like  cases,  a  member  may  lawfully  remove,  and  the 
church  cannot  lawfully  detain  him.* 

Eph.  V.  11.     Acts,  ix.  25,  29,  30,  and  viii.  1.     Neh.  xiii.  20. 

5.  To  separate  from  a  church,  either  out  of  con- 
tempt of  their  holy  fellowship,  or  out  of  covetousness, 
or  for  greater  enlargements,  with  just  grief  to  the 
church  ;  or  out  of  schism,  or  want  of  love,  and  out  of  a 
spirit  of  contention  in  respect  of  some  unkindness,  or  some 
evil  only  conceived,  or  indeed  in  the  church,  which 
might  and  should  be  tolerated  and  healed  with  a  spirit 
of  meekness,  and  of  which  evil  the  church  is  not  yet 
convinced  (though  perhaps  himself  be)  nor  admonish- 
ed :  for  these  or  the  like  reasons  to  withdraw  from 
public  communion  in  w^ord,  or  seals,  or  censures,  is 
unlawful  and  sinful. 

2  Tim.  iv.  10.  Rom.  xvi.  17.  Jude,  19.  Eph.  iv.  2,  3.  Col.  iii.  13. 
Gal.  vi.  1,2. 

6.  Such  members  as  have  orderly  removed  their 
habitation,  ought  to  join  themselves  unto  the  church 
in  order  where  they  do  inhabit,  if  it  may  be  ;  other- 
wise they  can  neither  perform  the  duties  nor  receive 
the  privileges  of  members.  Such  an  example  tole- 
rated in  some,  is  apt  to  corrupt  others,  which  if  many 
should  follow,  would  threaten  the  dissolution  and  con- 
fusion of  churches,  contrary  to  the  scripture. 

Isa.  Ivi.  8.     Acts,  ix.  26.     1  Cor.  xiv.  33. 

7.  Order  requires,  that  a  member  thus  removing, 
have  letters  testimonial  and  of  dismission  from  the 
church  whereof  he  yet  is,  unto  the  church  whereunto 
he  desireth  to  be  joined,  lest  the  church  should  be  de- 
luded ;  that  the  church  may  receive  him  in  faitli,  and 
not  be  corrupted  by  receiving  deceivers  and  false  bre- 
thren. Until  the  person  dismissed  be  received  into 
another  church,  he   ceaseth  not  by  his  letters  of  dis- 

*  The  individual  concerned  must,  from  the  nature  of  the  case,  be  his  own  Judge, 
whether  he  can  be  better  edified  in  some  other  church,  and  consequently  whether 
it  is  his  duty  to  remove. — Editor. 

5 


54 

mission  to  be  a  member  of  the  church  whereof  he  was, 
the  church  cannot  make  a  member  no  member,  but  by 
excommunication.^ 

Acts,  xviii.  27. 

8.  If  a  member  be  called  to  remove  only  for  a 
time,  where  a  church  is,  letters  of  recommendation 
are  requisite  and  sufficient  for  communion  with  that 
church  in  the  ordinances  and  in  their  watch ;  as 
Phebe,  a  servant  of  the  church  at  Cenchrea,  had 
letters  written  for  her  to  the  church  at  Rome,  that  she 
might  be  received  as  becometh  saints. 

Rom.  xvi.  1,  2.     2  Cor.  iii.  1. 

9.  Such  letters  of  recommendation  and  dismission, 
were  written  for  Apollos;  for  Marcus  to  the  Colossians; 
for  Phebe  to  the  Romans,  for  sundry  others  to  other 
churches.  And  the  apostle  telleth  us,  that  some  per- 
sons, not  sufficiently  known  otherwise,  have  special 
need  of  such  letters,  though  he  for  his  part  had  no 
need  thereof.  The  use  of  them  is  to  be  a  benefit  and 
help  to  the  party  for  whom  they  are  written,  and  for 
the  furthering  of  his  receiving  amongst  the  saints  in 
the  place  whereto  he  goeth,  and  the  due  satisfaction 
of  them  in  their  receiving  of  him. 

Acts,  xviii.  27.    Col.  iv.  10.    Rom.  xvi.  1.    2  Cor.  iii.  1. 


CHAP.   XIV. 

Of  excommunication  and  other  censures. 

1.  The  censures  of  the  church  are  appointed  by 
Christ  for  the  preventing,  removing,  and  healing  of 
offences  in  the  church ;  for  the  reclaiming  and  gaining 
of  offending  brethren  ;  for  the  deterring  others  from 
the  like  offences  ;  for  purging  out  the  leaven  which 

*  A  timely  admonition  to  those  churches  which  are  in  the  habit  of  dismissing 
members  at  their  own  request,  without  censure,  and  without  recommendation. — Ed. 


55 

may  infect  the  whole  lump  ;  for  vindicating  the  honor 
of  Christ,  and  of  his  church,  and  the  holy  profession 
of  the  gospel ;  and  for  preventing  of  the  wrath  of  God, 
that  may  justly  fall  upon  the  church,  if  they  should 
suffer  his  covenant,  and  the  seals  thereof  to  be  pro- 
faned by  notorious  and  obstinate  offenders. 

1  Tim.  V.  20.  Deut.  xvii.  12,  13.  Jude,  19.  Deul.  xiii.  11.  1  Cor. 
V.  6.    Rom.  ii.  24.     Rev.  ii.  14— IG,  20. 

2.  If  an  offence  be  private,  one  brother  offending 
another,  the  offender  is  to  go  and  acknowledge  his 
repentance  for  it  unto  his  offended  brother,  who  is 
then  to  forgive  him  ;  but  if  the  offender  neglect  or 
refuse  to  do  it,  the  brother  offended  is  to  go  and  con- 
vince and  admonish  him  of  it,  between  themselves 
privately  :  If  thereupon  the  offender  be  brought  to 
repent  of  his  offence,  the  admonisher  hath  won  his 
brother ;  but  if  the  offender  hear  not  his  brother,  the 
brother  offended  is  to  take  with  him  one  or  two  more, 
that  in  the  mouth  of  two  or  three  witnesses  every  word 
may  be  estabhshed,  whether  the  word  of  admonition, 
if  the  offender  receive  it ;  or  the  word  of  complaint,  if 
he  refuse  it ;  for  if  he  refuse  it,  the  offended  brother 
is  by  the  mouth  of  the  elders  to  tell  the  church,  and  if 
he  hear  the  church,  and  declare  the  same  by  penitent 
confession,  he  is  recovered  and  gained  ;  and  if  the 
church  discern  him  to  be  willing  to  hear,  yet  not  fully 
convinced  of  his  offence,  as  in  case  of  heresy,  they 
are  to  dispense  to  him  a  public  admonition  ;  which 
declaring  the  offender  to  lie  under  the  public  offence 
of  the  church,  doth  thereby  withhold  or  suspend  him 
from  the  holy  fellowship  of  the  Lord's  supper,  till  his 
offence  be  removed  by  penitent  confession.  If  he 
still  continue  obstinate,  they  are  to  cast  him  out  by 
excommunication. 

Matt.  V.  23,  24.    Luke,  xvii.  3, 4.    Matt,  xviii.  15—17.    Tit.  iii.  10. 

3.  But  if  the  offence  be  more  public  at  first,  and  of 
a  more  heinous  and  criminal  nature,  to  wit,  such  as 
are  condemned  by  the  light  of  nature,  then  the  church. 


56 

without  such  gradual  proceeding,  is  to  cast  out  the  of- 
fender from  their  holy  communion,  for  the  further 
mortifying  of  his  sin,  and  the  healing  of  his  soul  in  the 
day  of  the  Lord  Jesus. 

1  Cor.v.  4,  5,  11. 

4.  In  dealing  with  an  offender,  great  care  is  to  be 
taken,  that  we  be  neither  overstrict  or  rigorous,  nor  too 
indulgent  or  remiss ;  our  proceeding  herein  ought  to 
be  with  a  spirit  of  meekness,  considering  ourselves,  lest 
we  also  be  tempted  ;  and  that  the  best  of  us  have  need 
of  much  forgiveness  from  the  Lord.  Yet  the  winning 
and  healing  of  the  offender's  soul,  being  the  end  of 
these  endeavors,  we  must  not  daub  with  untempered 
mortar,  nor  heal  the  wounds  of  our  brethren  slightly. 
On  some  have  compassion,  others  save  with  fear. 

Gal.  vi.  1.    Matt,  xviii.  3i,  35.    Ezek.  xiii.  10. 

5.  While  the  offender  remains  excommunicate,  the 
church  is  to  refrain  from  all  member-like  communion 
with  him  in  spiritual  things,  and  also  from  all  familiar 
communion  with  him  in  civil  things,  further  than  the 
necessity  of  natural,  domestical  or  civil  relations  do  re- 
quire, and  are  therefore  to  forbear  to  eat  and  drink 
with  him,  that  he  may  be  ashamed. 

Matt,  xviii.  17.     1  Cor.  v.  11.    2  Thess.  iii.  6,  14. 

6.  Excommunication  being  a  spiritual  punishment,  it 
doth  not  prejudice  the  excommunicate  in,  nor  deprive 
him  of  his  civil  rights,  and  therefore  toucheth  not  prin- 
ces or  other  magistrates  in  point  of  their  civil  dignity 
or  authority  ;  and  the  excommunicate  being  but  as  a 
publican  and  a  heathen,  (heathens  being  lawfully  per- 
mitted to  come  to  hear  the  word  in  church  assembhes,) 
we  acknowledge  therefore  the  like  liberty  of  hearing 
the  word,  may  be  permitted  to  persons  excommunicate, 
that  is  permitted  unto  heathen.  And  because  we  are 
not  without  hope  of  his  recovery,  we  are  not  to  account 
him  as  an  enemy,  but  to  admonish  him  as  a  brother. 

1  Cor.  xiv.  24,  25.     2  Thess.  iii.  14. 

7.  If  the  Lord  sanctify  the  censure  to  the  offender, 
so  as  by  the  grace  of  Christ  he  doth  testify  his  repent- 


57 

ance  with  humble  confession  of  his  sins,  and  judging  of 
hinnself,  giving  glory  unto  God,  the  church  is  then  to 
forgive  him,  and  to  comfort  him,  and  to  restore  him  to 
the  wonted  brotherly  communion  which  formerly  he 
enjoyed  with  them. 

2  Cor.  ii.  7,  8. 

8.  The  suffering  of  profane  or  scandalous  hvers 
to  continue  in  fellowship,  and  partake  in  the  sacraments, 
is  doubtless  a  great  sin  in  those  that  have  power  in 
their  hands  to  redress  it,  and  do  it  not.  Nevertheless, 
inasmuch  as  Christ  and  his  aposdes  in  their  times,  and 
the  prophets  and  other  godly  in  theirs,  did  lawfully 
partake  of  the  Lord's  commanded  ordinances  in  the 
Jewish  church,  and  neither  taught  nor  practised  separ- 
ation from  the  same,  though  unworthy  ones  were  per- 
mitted therein  ;  and  inasmuch  as  the  faithful  in  the 
church  of  Corinth,  wherein  were  many  unworthy  per- 
sons and  practices,  are  never  commanded  to  absent 
themselves  from  the  sacraments,  because  of  the  same ; 
therefore  the  godly  in  like  cases  are  not  presently  to 
separate. 

Rev.  ii.  14,  15,  20.     Matt,  xxiii,  3.     Acts,  iii.  1.     1  Cor.  vi.,  and  xv.  12 

9.  As  separation  from  such  a  church  wherein  profane 
and  scandalous  persons  are  tolerated,  is  not  presently 
necessary  ;  so  for  the  members  thereof,  otherwise  un- 
worthy, hereupon  to  abstain  from  communicating  with 
such  a  church  in  the  participation  of  the  sacraments,  is 
unlawful.  .  For  as  it  were  unreasonable  for  an  innocent 
person  to  be  punished  for  the  faults  of  others,  wherein 
he  hath  no  hand,  and  whereunto  he  gave  no  consent ; 
so  it  is  more  unreasonable,  that  a  godly  man  should 
neglect  duty,  and  punish  himself,  in  not  coming  for  his 
portion  in  the  blessing  of  the  seals  as  he  ought,  be- 
cause others  are  suffered  to  come  that  ought  not ; 
especially,  considering  that  himself  doth  neither  consent 
to  their  sins,  nor  to  their  approaching  to  the  ordinance 
in  their  sin,  nor  to  the  neglect  of  others  who  should 
put  them  away,  and  do  not ;  but  on  the  contrary  doth 

5* 


58 

heartily  mourn  for  these  things,  naodestly  and  seasona- 
bly stir  up  others  to  do  their  duty.  If  the  church  can- 
not be  reformed,  they  may  use  their  liberty  as  is  spe- 
cified, chap.  13,  sect.  4.  But  this  all  the  godly  are 
bound  unto,  even  every  one  to  do  his  endeavor,  ac- 
cording to  his  power  and  place,  that  the  unworthy  may 
be  duly  proceeded  against,  by  the  church  to  whom 
this  matter  doth  appertain. 

2  Chron.  xxx.  18.     Gen.  xviii.  25.    Ezek.  ix.  4. 


CHAP.  XV.     . 

Of  the  communion  of  churches  one  with  another. 

1.  Although  churches  be  distinct,  and  therefore 
may  not  be  confounded  one  with  another  ;  and  equal, 
and  therefore  have  not  dominion  one  over  another  ;  yet 
all  the  churches  ought  to  preserve  church  communion 
one  with  another,  because  they  are  all  united  unto 
Christ,  not  only  as  a  mystical,  but  as  a  political  head, 
whence  is  derived  a  communion  suitable  thereunto. 

Rev.  i.4.  Cant.  viii.  8.  Rom.  xvi.  16.  1  Cor.  xvi.  19,  Acts,  15,  23. 
Rev.  ii.  1. 

2.  The  communion  of  churches  is  exercised  sundry 
ways.  1.  By  way  of  mutual  care,  in  taking  thought 
for  one  another's  v^elfare.  2.  By  way  of  consultation 
one  with  another,  when  we  have  occasion  to  require 
the  judgment  and  counsel  of  other  churches,  touching 
any  person  or  cause  wherewith  they  may  be  better 
acquainted  than  ourselves.  As  the  church  of  Antioch 
consulted  with  the  apostles  and  elders  of  the  church 
at  Jerusalem,  about  the  question  of  circumcision  of 
the  Gentiles,  and  about  the  false  teachers  that  broached 
that  doctrine.  In  which  case,  when  any  church  want- 
eth  light  or  peace  amongst  themselves,  it  is  a  way  of 
communion  of  churches,  according  to  the  word,   to 


59 

meet  together  by  their  elders  and  other  messengers  in 
a  synod,  to  consider  and  argue  the  points  in  doubt  or 
difference ;  and  having  found  out  the  way  of  truth 
and  peace,  to  commend  the  same  by  their  letters  and 
messengers  to  the  churches  whom  the  same  may  con- 
cern. But  if  a  church  be  rent  with  divisions  among 
themselves,  or  lie  under  any  open  scandal,  and  yet 
refuse  to  consult  with  other  churches,  for  healing  or 
removing  of  the  same,  it  is  matter  of  just  offence  both 
to  the  Lord  Jesus  and  to  other  churches,  as  bewraying 
too  much  want  of  mercy  and  faithfulness,  not  to  seek 
to  bind  up  the  breaches  and  wounds  of  the  church  and 
brethren  :  and  therefore  the  state  of  such  a  church 
calleth  aloud  upon  other  churches,  to  exercise  a  fuller 
act  of  brotherly  communion,  to  wit,  by  way  of  admo- 
nition. 3.  A  third  way  then  of  communion  of  church- 
es, is  by  way  of  admonition ;  to  wit,  in  case  any  pubHc 
offence  be  found  in  a  church,  which  they  either  discern 
not,  or  are  slow  in  proceeding  to  use  the  means  for 
the  removing  and  healing  of.*  Paul  had  no  authority 
over  Peter,  yet  when  he  saw  Peter  not  w^alking  with  a 
right  foot,  he  publicly  rebuked  him  before  the  church. 
Though  churches  have  no  more  authority  one  over 
another,  than  one  apostle  had  over  another,  yet  as  one 
apostle  might  admonish  another,  so  may  one  church 
admonish  another,  and  yet  without  usurpation.  In 
which  case,  if  the  church  that  lieth  under  offence,  do 
not  hearken  to  the  church  that  doth  admonish  her,  the 
church  is  to  acquaint  other  neighbor  churches  with  that 
offence  which  the  offending  church  still  lieth  under, 
together  with  the  neglect  of  their  brotherly  admonition 
given  unto  them  ;  whereupon  those  other  churches  are 
to  join  in  seconding  the  admonition  formerly  given  ; 
and  if  still  the  offending  church  continue  in  obstinacy 
and  impenitency,  they  may  forbear  communion  with 
them,  and  are  to  proceed  to  make  use  of  the  help  of 

*  In  former  times,  thia  third  way  of  communion  was  not  unfrequently  practised. 
Latterly,  it  has  been  entirely  disused. — Editor. 


60 

a  synod,  or  council  of  neighbor  churches  walking  or- 
derly (if  a  greater  cannot  conveniently  be  had)  for 
their  conviction.  If  they  hear  not  the  synod,  the  sy- 
nod having  declared  them  to  be  obstinate,  particular 
churches  approving  and  accepting  the  judgment  of  the 
synod,  are  to  declare  the  sentence  of  non-communion 
respectively  concerning  them ;  and  thereupon,  out  of 
religious  care  to  keep  their  own  communion  pure,  they 
may  justly  withdraw  themselves  from  participation  with 
them  at  the  Lord's  table,  and  from  such  other  acts  of 
holy  communion  as  the  communion  of  churches  doth 
otherwise  allow  and  require.  Nevertheless,  if  any 
members  of  such  a  church  as  liveth  under  public  of- 
fence, do  not  consent  to  the  offence  of  the  church, 
but  do  in  due  sort  bear  witness  against  it,  they  are  still 
to  be  received  to  wonted  communion  ;  for  it  is  not 
equal  that  the  innocent  should  suffer  with  the  offensive. 
Yea,  furthermore,  if  such  innocent  members,  after  due 
waiting  in  the  use  of  all  good  means  for  the  healing  of 
the  offence  of  their  own  church,  shall  at  last,  with  the 
allowance  of  the  council  of  neighbor  churches,  with- 
draw from  the  fellowship  of  their  own  church,  and  offer 
themselves  to  the  fellowship  of  another,  we  judge  it 
lawful  for  the  other  church  to  receive  them  (being 
otherwise  fit)  as  if  they  had  been  orderly  dismissed  to 
them  from  their  own  church.  4.  A  fourth  way  of 
communion  of  churches  is  by  way  of  participation. 
The  members  of  one  church  occasionally  coming  to 
another,  we  willingly  admit  them  to  partake  with  us  at 
the  Lord's  table,  it  being  the  seal  of  our  communion, 
not  only  with  Christ,  nor  only  with  the  members  of  our 
own  church,  but  also  of  all  the  churches  of  the  saints; 
in  which  regard,  we  refuse  not  to  baptize  their  children 
presented  to  us,  if  either  their  own  minister  be  absent, 
or  such  a  fruit  of  holy  fellowship  be  desired  with  us. 
In  like  case  such  churches  as  are  furnished  with  more 
ministers  than  one,  do  willingly  afford  one  of  their  own 
ministers  to  supply  the  place  of  an  absent  or  sick  min- 


61 

ister  of  another  church  for  a  needful  season.  5.  A 
fifth  way  of  church  communion  is  by  way  of  recom- 
mendation, when  the  member  of  one  church,  hath  oc- 
casion to  reside  in  another  church,  if  but  for  a  season, 
we  commend  him  to  their  watchful  fellowship  by  let- 
ters of  recommendation,  but  if  he  be  called  to  settle 
his  abode  there,  w^e  commit  him  according  to  his  de- 
sire to  the  fellowship  of  their  covenant,  by  letters  of 
dismission.  6.  A  sixth  way  of  church  communion  is, 
in  case  of  need,  to  minister  rehef  and  succor  one  unto 
another,  either  of  able  members,  to  furnish  them  with 
officers,  or  of  outward  support,  to  the  necessities  of 
poorer  churches,  as  did  the  churches  of  the  Gentiles 
contribute  liberally  to  the  poor  saints  at  Jerusalem. 

Cant.  viii.  8.  Acls,'xv.  2,  6,  22,  23.  Ezek,  xxxiv.  4.  Gal.  ii.  11—14. 
Matt,  xviii.  13,  16,  17,  by  proportion.  Gen.  xviii.  25.  1  Cor.  xii.  13.  Rom. 
xvi.  1.     Acts,  xviii.  27,  and  xi.  22,  29.     Rom.  xiii.  26,  27. 

3.  When  a  company  of  believers  purpose  to  gather 
into  church  fellowship,  it  is  requisite  for  their  safer 
proceeding,  and  the  maintaining  of  the  communion  of 
churches,  that  they  signify  their  intent  unto  the  neigh- 
bor churches,  walking  according  unto  the  order  of  the 
gospel,  and  desire  their  presence,  and  help,  and  right 
hand  of  fellowship,  which  they  ought  readily  to  give 
unto  them,  when  there  is  no  just  cause  to  except 
against  their  proceedings. 

Gal.  ii.  1,  2,  and  9,  by  proportion. 

4.  Besides  these  several  ways  of  communion,  there 
is  also  a  way  of  propagation  of  churches  :  when  a 
church  shall  grow  too  numerous,  it  is  a  way,  and  fit 
season,  to  propagate  one  church  out  of  another,  by 
sending  forth  such  of  their  members  as  are  willing  to 
remove,  and  to  procure  some  officers  to  them,  as  may 
enter  with  them  into  church  estate  amongst  themselves. 
As  bees,  when  the  hive  is  too  full,  issue  forth  by 
swarms,  and  are  gathered  into  other  hives,  so  the 
churches  of  Christ  may  do  the  same  upon  like  neces- 
sity ;  and  therein  hold  forth  to  them  the  right  hand  of 


62 

fellowship,  both  in  their  gathering  into  a  church,  and 
in  the  ordination  of  their  officers. 
Isa.  xl.  20.    Cant.  viii.  8,  9. 


CHAP.  XVI. 

or  Synods.* 

1.  Synods  orderly  assenabled,  and  rightly  proceed- 
ing according  to  the  pattern,  Acts  xv.  we  acknowledge 
as  the  ordinance  of  Christ ;  and  though  not  absolutely 
necessary  to  the  being,  yet  many  times,  through  the 
iniquity  of  men,  and  perverseness  of  times,  necessary 
to  the  well-being  of  churches,  for  the  establishment  of 
truth  and  peace  therein. 

Acts,  XV,  2—15. 

2.  Synods  being  spiritual  and  ecclesiastical  assem- 
blies, are  therefore  made  up  of  spiritual  and  ecclesiastical 
causes.  The  next  efficient  cause  of  them  under 
Christ,  is  the  power  of  the  churches,  sending  forth 
their  elders  and  other  messengers,  who  being  met  to- 
gether in  the  name  of  Christ,  are  the  matter  of  a  sy- 
nod :  and  they  in  arguing,  debating,  and  determining 
matters  of  religion  according  to  the  word,  and  publish- 
ing the  same  to  the  churches  it  concerneth,  do  put 
forth  the  proper  and  formal  acts  of  a  synod,  to  the 
conviction  of  errors  and  heresies,  and  the  establishment 
of  truth  and  peace  in  the  churches,  which  is  the  end 
of  a  synod. 

Acts,  XV.  2,  3,  6,  7—23,  31,  and  xvi.  4,  15. 

3.  Magistrates  have  power  to  call  a  synod,  by  call- 
ing to  the  churches  to  send  forth  their  elders  and  oth- 
er messengers,  to  counsel  and  assist  them  in  matters  of 

*  Synods  were  formerly  frequent,  but  for  these  many  years  have  been  laid  aside. 
Magistrates  no  longer  need  the  advice  of  the  clergy  ;  and  clergymen  have  enough 
to  do  without  assembling  to  afford  their  counsel. — Editor. 


63 

religion  ;  but  yet  the  constituting  of  a  synod  is  a 
church  act,  and  may  be  transacted  by  the  churches, 
even  when  civil  magistrates  may  be  enemies  to  church- 
es and  to  church  assemblies. 

2  Chron.  xxix.  4,  5 — 11.     Acts,  xv, 

4.  It  belongeth  unto  synods  and  councils,  to  debate 
and  determine  controversies  of  faith,  and  cases  of  con- 
science ;  to  clear  from  the  word  holy  directions  for  the 
holy  worship  of  God,  and  good  government  of  the 
church  ;  to  bear  witness  against  mal-administration  and 
corruption  in  doctrine  or  manners  in  any  particular 
church,  and  to  give  directions  for  the  reformation  there- 
of;  not  to  exercise  church  censures  in  way  of  disci- 
pline, nor  any  other  act  of  church  authority  or  jurisdic- 
tion, which  that  presidential  synod  did  forbear. 

Acts.  XV.  1,  2,  6,  7.  1  Chron.  xv.  13.  2  Chron.  xxix.  6,  7.  Acts,  xv. 
24,  28,  29. 

5.  The  synod's  directions  and  determinations,  so  far 
as  consonant  to  the  word  of  God,  are  to  be  received 
with  reverence  and  submission,  not  only  for  their 
agreement  therewith  (  which  is  the  principal  ground 
thereof,  and  without  which  they  bind  not  at  all)  but  also 
secondarily  for  the  pow^r  whereby  they  are  made,  as 
being  an  ordinance  of  God  appointed  thereunto  in 
his  word. 

Acts,  XV. 

6.  Because  it  is  difficult,  if  not  impossible,  for  many- 
churches  to  come  together  in  one  place,  in  all  their 
members  universally  ;  therefore  they  may  assem- 
ble by  their  delegates  or  messengers,  as  the  church  at 
Antioch  went  not  all  to  Jerusalem,  but  some  select 
men  for  that  purpose.  Because  none  are  or  should 
be  more  fit  to  know  the  state  of  the  churches,  nor  to 
advise  of  ways  for  the  good  thereof,  than  elders ; 
therefore  it  is  fit  that  in  the  choice  of  the  messengers 
for  such  assemblies,  they  have  special  respect  unto 
such  ;  yet  inasmuch  as  not  only  Paul  and  Barnabas, 
but  certain  others  also  were  sent  to  Jerusalem  from 
Antioch,  and  when  they  v^^ere  come  to  Jerusalem,  not 


64 

only  the  apostles  and  elders,  but  other  brethren  also  do 
assemble  and  meet  about  the  matter  ;  therefore  synods 
are  to  consist  both  of  elders  and  other  church  members 
endued  with  gifts  and  sent  by  the  churches,  not  ex- 
cluding the  presence  of  any  brethren  in  the  churches. 

Acts,  XV.  2, 22, 23. 


CHAP.    XVII. 

Of  the  civil  magistrate's  power  in  matters  ecclesiastical. 

1.  It  is  lawful,  profitable,  and  necessary  for  chris- 
tians to  gather  themselves  together  into  church  estate, 
and  therein  to  exercise  all  the  ordinances  of  Christ, 
according  unto  the  word,  although  the  consent  of  the 
magistrate  could  not  be  had  thereunto  ;  because  the 
apostles  and  christians  in  their  time  did  frequently  thus 
practice,  when  the  magistrates  being  all  of  them  Jewish 
or  Pagan,  and  most  persecuting  enemies,  would  give 
no  countenance  or  consent  to  such  matters. 

Acts,  ii.  41,  47,  and  iv.  1—3. 

2.  Church  government  stands  in  no  opposition  to 
civil  government  of  commonwealths,  nor  any  way 
intrencheth  upon  the  authority  of  civil  magistrates  in 
their  jurisdiction  ;  nor  any  whit  weakeneth  their  hands 
in  governing,  but  rather  strengtheneth  them,  and  fur- 
thereth  the  people  in  yielding  more  hearty  and  con- 
scionable  obedience  unto  them,  whatsoever  some  ill 
affected  persons  to  the  ways  of  Christ  have  suggested, 
to  ahenate  the  affection  of  kings  and  princes  from  the 
ordinances  of  Christ ;  as  if  the  kingdom  of  Christ  in 
his  church  could  not  rise  and  stand,  without  the  faUing 
and  weakening  of  their  government,  which  is  also  of 
Christ :  whereas  the  contrary  is  most  true,  that  they 
may  both  stand  together  and  flourish,  the  one  being 


65 

helpful  unto  the  other,  in  their  distinct  and  due  ad- 
ministrations. 

John,  xviii.  36.     Acts,  xxv.  8.     Isa.  xlix.  23. 

3.  The  power  and  authority  of  magistrates  is  not 
for  the  restraining  of  churches,  or  any  other  good 
works,  but  for  helping  in  and  furthering  thereof;  and 
therefore  the  consent  and  countenance  of  magistrates, 
when  it  may  be  had,  is  not  to  be  slighted,  or  lightly 
esteemed  ;  but  on  the  contrary,  it  is  part  of  that  honor 
due  to  christian  magistrates,  to  desire  and  crave  their 
consent  and  approbation  therein  ;  which  being  obtained, 
the  churches  may  then  proceed  in  their  way  with  much 
more  encouragement  and  comfort. 

Rom.  xiii.  4.     1  Tim.  ii.  2. 

4.  It  is  not  in  the  power  of  magistrates  to  compel 
their  subjects  to  become  church  members,  and  to  par- 
take at  the  Lord's  table  ;  for  the  priests  are  reproved 
that  brought  unworthy  ones  into  the  sanctuary  :  then, 
as  it  was  unlawful  for  the  priest,  so  it  is  as  unlawful  to 
be  done  by  civil  magistrates  ;  those  whom  the  church 
is  to  cast  out  if  they  were  in,  the  magistrate  ought  not  to 
thrust  them  into  the  church,   nor  to  hold  them  therein. 

Ezek.  xliv.  7,  9.     1  Cor.  v.  11. 

5.  As  it  is  unlawful  for  church  officers  to  meddle 
with  the  sword  of  the  magistrate,  so  it  is  unlawful  for 
the  magistrate  to  meddle  with  the  work  proper  to 
church  officers.  The  acts  of  Moses  and  David,  who 
were  not  only  princes,  but  prophets,  were  extraordina- 
ry, therefore  not  imitable.  Against  such  usurpation, 
the  Lord  witnessed  by  smiting  Uzziah  with  leprosy,  for 
presuming  to  offer  incense. 

Man.  ii.  25,  26.    2.  Chron.  xxvi.  16,  17. 

6.  It  is  the  duty  of  the  magistrate  to  take  care  of 
matters  of  religion,  and  to  improve  his  civil  authority 
for  the  observing  of  the  duties  commanded  in  the  first, 
as  well  as  for  observing  of  the  duties  commanded  in 
the  second  table.  They  are  called  Gods.  Tlie  end 
of  the  magistrate's   office,   is   not  only  the  quiet    and 

6 

/ 


66 

peaceable  life  of  the  subject  in  matters  of  righteousness 
and  honesty,  but  also  in  matters  of  godliness,  yea,  of 
all  godliness.  Moses,  Joshua,  David,  Solomon,  Asa, 
Jehosaphat,  Hezekiah,  Josiah,  are  much  commended 
by  the  Holy  Ghost,  for  the  putting  forth  their  authority 
in  matters  of  religion  :  on  the  contrary,  such  kings  as 
have  been  failing  this  way,  are  frequently  taxed  and 
reproved  by  the  Lord.  And  not  only  the  kings  of 
Judah,  but  also  Job,  Nehemiah,  the  king  of  Nineveh, 
Darius,  Artaxerxes,  Nebuchadnezzar,  whom  none 
looked  at  as  types  of  Christ,  (though  were  it  so,  there 
were  no  place  for  any  just  objection)  are  commended  in 
the  book  of  God,  for  exercising  their  authority  this  way. 

Psalm,  Ixxxii.  8.  1  Tim.  ii.  1,  2.  1  Kings,  xv,  14,  and  xxii.  43.  2  Kings, 
xii.  3,  and  xiv.  4,  and  xv.  35.  1  Kings,  xx.  4!2.  Job,  xxix.  25,  and  xxxi.  26, 
28.    Nell.  xiii.     Jonah,  iii.  7.     Ezra,  vii.     Dan.  iii.  29. 

7.  The  object  of  the  power  of  the  magistrate  are 
not  things  merely  inward,  and  so  not  subject  to  his 
cognizance  and  view,  as  unbelief,  hardness  of  heart, 
erroneous  opinions  not  vented,  but  only  such  things  as 
are  acted  by  the  outward  man  ;  neither  is  their  power 
to  be  exercised  in  commanding  such  acts  of  the  out- 
ward man,  and  punisbing  the  neglect  thereof,  as  are 
but  mere  inventions  and  devices  of  men,  but  about 
such  acts  as  are  commanded  and  forbidden  in  the  word  ; 
vea,  such  as  the  word  doth  clearly  determine,  though 
not  always  clearly  to  the  judgment  of  the  magistrate  or 
others,  yet  clearly  in  itself.  In  these  he  of  right  ought 
to  put  forth  his  authority,  though  oft-times  actually 
he  doth  it  not. 

1  Kings,  XX.  28,  42. 

8.  Idolatry,  blasphemy,  heresy,  venting  corrupt  and 
pernicious  opinions,  that  destroy  the  foundation,  open 
contempt  of  the  word  preached,  profanation  of  the 
Lord's  day,  disturbing  the  peaceable  administration 
and  exercise  of  the  worship  and  holy  things  of  God, 
and  the  like,  are  to  be  restrained  and  punished  by  civil 
authority. 

Deut.  xiii.  I  Kings,  xx.  28,  42.  Dan.  iii.  29.  Zech.  xiii.  3.  Neh.  xiii, 
31.     1  Tim.  ii.  2.     Rom.  xiii.  4. 


67 

9.  If  any  church,  one  or  more,  shall  grow  schismat- 
ical,  rending  itself  from  the  communion  of  other 
churches,  or  shall  walk  incorrigibly  or  obstinately  in 
any  corrupt  way  of  their  own,  contrary  to  the  rule  of 
the  word  ;  in  such  case  the  magistrate  is  to  put  forth 
his  coercive  power,  as  the  matter  shall  require.*  The 
tribes  on  this  side  Jordan  intended  to  make  war  against 
the  other  tribes,  for  building  the  altar  of  witness,  whom 
they  suspected  to  have  turned  away  therein  from  fol- 
lowing of  the  Lord. 

Josh.  xxii. 

*  The  punishing  of  heretics,  and  the  coercion  of  schismatical  churches,  are  no 
longer  regarded  as  within  the  province  of  the  magistrate.  In  most  respects,  thig 
chapter  is  a  very  good  discussion  of  a  difRcult  subject. — Editor. 


A 

CONFESSION  OF  FAITH, 

Owned  and  consented  unto  by  the  Elders  and  Messengers  of  the  Churches 
assembled  at  Boston  in  Kew-England, 

MAY  12,  1680. 

BEING   THE    SECOND    SESSION    OF   THAT    SYNOD, 


PREFACE. 


The  Lord  Jesus  Christ  witnessed  a  good  confession,  at 
the  time  when  he  said,  To  this  end  was  I  born,  and  for 
this  cause  came  I  into  the  world,  that  I  should  bear  wit- 
ness unto  the  truth;  and  he  taketh  notice  of  it,  to  the 
praise  and  high  commendation  of  the  church  in  Pergamos, 
that  they  held  fast  his  name,  and  had  not  denied  his  faith. 
Nor  are  they  worthy  of  the  name  of  Christians,  who, 
though  the  Lord  by  his  providence  call  them  publicly  to 
own  the  truth  they  have  professed,  shall  nevertheless  re- 
fuse to  declare  what  they  believe,  as  to  those  great  and 
fundamental  principles  in  the  doctrine  of  Christ,  the 
knowledge  whereof  is  necessary  unto  salvation.  We  find 
how  ready  the  Apostle  was  to  make  a  confession  of  his 
faith  ;  though  for  that  hope's  sake  he  was  accused,  and 
put  in  chains.  And  the  Martyrs  of  Jesus,  who  have  laid 
down  their  lives  in  bearing  witness  to  the  truth,  against 
the  infidelity,  idolatry,  heresy,  apostacy  of  the  world, 
when  Pagan,  Arian,  or  overspread  with  Popish  darkness  : 
Having  their  feet  shod  with  the  preparation  of  the  gospel 
of  peace,  were  free  and  forward  in  their  testimony,  con- 
fessing the  truth,  yea,  sealing  it  with  their  blood.  With 
the  heart  man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation,  Rom.  x.  10. 
Nor  is  there  a  greater  evidence  of  being  in  a  state  of  sal- 
vation, than  such  a  confession,  if  made  in  times  or  places 
where  men  are  exposed  to  utmost  suffering  upon  that  ac- 
count. 1  John,  iv.  15.  And  if  confession  of  faith  be,  in 
some  cases,  of  such  importance  and  necessity,  as  hath 
been  expressed ;  it  must  needs  be  in  itself,  a  work  pleas- 
ing in  the  sight  of  God,  for  his  servants  to  declare  unto 
the  world,  what  those  principles  of  truth  are,  which  they 


72 

have  received,  and  are  (by  the  help  of  Christ)  purposed  to 
live  and  die  in  the  steadfast  profession  of.  Some  of  the 
Lord's  worthies  have  been  of  renown  among  his  people  in 
this  respect ;  especially  Iraeneus  and  Athanasius  of  old, 
and  of  latter  times  Beza,  all  whose  (not  to  mention  others) 
confessions,  with  the  advantage  which  the  church  of  God 
hath  received  thereby,  are  famously  known. 

And  it  must  needs  tend  much  to  the  honor  of  the  dear 
and  blessed  name  of  the  Lord  Jesus,  in  case  many 
churches  do  join  together  in  their  testimony.  How 
signally  the  Lord  hath  owned  the  confession  of  the  four 
general  synods  or  councils  for  the  suppression  of  the 
heresies  of  those  times,  needs  not  to  be  said,  since  no  man 
can  be  ignorant  thereof,  that  hath  made  it  his  concern  to 
to  be  acquainted  with  things  of  this  nature.  The  confes- 
sion of  the  Bohemians,  of  the  Waldenses,  and  of  the 
reformed  Protestant  churches  abroad,  (which  also,  to  show 
what  harmony  in  respect  of  doctrine  there  is  among  all 
sincere  professors  of  the  truth,  have  been  published  in 
one  volume,)  all  these  have  been  of  singular  use,  not  only 
to  those  that  lived  in  the  ages  when  these  declarations 
were  emitted,  but  unto  posterity,  yea,  unto  this  day. 

There  have  been  some  who  have  reflected  upon  these 
New  English  churches  for  our  defect  in  this  matter,  as  if 
our  principles  were  unknown  ;  whereas  it  is  well  known, 
that  as  to  matters  of  doctrine  we  agree  with  other  reform- 
ed churches  :  nor  was  it  that,  but  what  concerns  worship 
and  discipline,  that  caused  our  fathers  to  come  into  this 
wilderness,  while  it  was  a  land  not  sown,  that  so  they 
might  have  liberty  to  practice  accordingly.  And  it  is  a 
ground  of  holy  rejoicing  before  the  Lord,  that  now  there 
is  no  advantage  left  for  those  that  may  be  disaffected  to- 
wards us,  to  object  any  thing  of  that  nature  against  us. 
For  it  hath  pleased  the  only  wise  God  so  to  dispose  in  his 
providence,  as  that  the  elders  and  messengers  of  the 
churches  in  the  colony  of  the  Massachusetts  in  New  Eng- 
land, did,  by  the  call  and  encouragement  of  the  honored 
General  Court,  meet  together  Sept.  10,  1679.  This  sy- 
nod at  their  second  session,  which  was  May  12,  1680, 
consulted  and  considered  of  a  Confession  of  Faith.  That 
which  was  consented  unto  by  the  elders  and  messengers 
of  the  congregational  churches  in  England,  who  met  at 


73 

the  Savoy  (being  for  the  most  part,  some  small  variations 
excepted,  the  same  with  that  which  was  agreed  upon  first 
by  the  Assembly  at  Westminster,  and  was  approved  of  by 
the  synod  at  Cambridge  in  New  England,  anno  1648,  as 
also  by  a  general  assembly  in  Scotland)  was  twice  pub- 
licly read,  examined  and  approved  of:  that  little  variation 
which  we  have  made  from  the  one,  in  compliance  wuth 
the  other  may  be  seen  by  those  who  please  to  compare 
them.  But  we  have  (for  the  main)  chosen  to  express 
ourselves  in  the  words  of  those  reverend  assemblies,  that 
so  we  might  not  only  with  one  heart,  but  with  one  mouth 
glorify  God,  and  our  Lord  Jesus  Christ. 

As  to  what  concerns  church  government,  we  refer  to 
the  Platform  of  Discipline  agreed  upon  by  the  messengers 
of  these  churches  anno  1648,  and  solemnly  owned  and 
confirmed  by  the  late  synod. 

What  hours  of  temptation  may  overtake  these  churches, 
is  not  for  us  to  say.  Only  the  Lord  doth  many  times  so 
order  things,  that  when  his  people  have  made  a  good  con- 
fession, they  shall  be  put  upon  the  trial  one  way  or  other, 
to  see  whether  they  have  (or  who  among  them  hath  not) 
been  sincere  in  what  they  have  done.  The  Lord  grant 
that  the  loins  of  our  minds  may  be  so  girt  about  with 
truth,  that  we  may  be  able  to  withstand  in  the  evil  day, 
and  having  done  all,  to  stand. 


CONFESSION  OF  FAITH. 


CHAP.  L 

Of  the  Holy  Scriptures. 

Although  the  light  of  nature,  and  the  works  of 
creation  and  providence,  do  so  far  manifest  the  good- 
ness, wisdom  and  power  of  God,  as  to  leave  men  un- 
excusable ;  yet  are  they  not  sufficient  to  give  that 
knowledge  of  God  and  of  his  will,  which  is  necessary 
unto  salvation  :  therefore  it  pleased  the  Lord  at  sun- 
dry times,  and  in  divers  manners  to  reveal  himself, 
and  to  declare  that  his  will  unto  his  church;  and  after- 
wards for  the  better  preserving  and  propagating  of  the 
truth,  and  for  the  more  sure  establishment  and  comfort 
of  the  church  against  the  corruption  of  the  flesh,  and 
the  malice  of  Satan  and  of  the  world,  to  commit  the 
same  wholly  to  writing :  which  maketh  the  Holy 
Scripture  to  be  most  necessary  ;  those  former  ways  of 
God's  A.^wealing  his  will  unto  his  people  being  now 
ceased. 

II.  Under  the  name  of  Holy  Scripture,  or  the  word 
of  God  written,  are  now  contained  all  the  books  of  the 
Old  and  New  Testament,  which  are  these : 

OF    THE    OLD    TESTAMENT. 

Genesis,  Exodus,  Leviticus,  Numbers,  Deuterono- 
my, Joshua,  Judges,  Ruth,  1  Samuel,  2  Samuel, 
1  Kings,  2  Kings,    1  Chronicles,  2  Chronicles,  Ezra, 


76 

Nehemiab,  Esther,  Job,  Psalms,  Proverbs,  Ecclesias- 
tes,  the  Song  of  Songs,  Isaiah,  Jeremiah,  Lamentations, 
Ezekiel,  Daniel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah, 
Micah,  Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zach- 
ariah,  Malachi. 

OF    THE    NEW    TESTAMENT. 

Matthew,  Mark,  Luke,  John,  the  Acts  of  the  Apos- 
tles, Paul's  Epistle  to  the  Romans,  1  Corinthians,  2 
Corinthians,  Galatians,  Ephesians,  Philippians,  Colos- 
sians,  1  Thessalonians,  2  Thessalonians,  1  to  Timothy, 
2  to  Timothy,  to  Titus,  to  Philemon,  the  Episle  to  the 
Hebrews,  the  Epistle  of  James,  the  first  and  second 
Epistles  of  Peter,  the  first,  second  and  third  Episdes 
of  John,  the  Epistle  of  Jude,  the  Revelation. 

All  which  are  given  by  the  inspiration  of  God  to  be 
the  rule  of  faith  and  life. 

IIL  The  books  commonly  called  Apocrypha,  not 
being  of  divine  inspiration,  are  no  part  of  the  canon  of 
the  scripture  ;  and  therefore  are  of  no  authority  in  the 
church  of  God,  nor  to  be  any  otherwise  approved  or 
made  use  of,  than  other  human  writings. 

IV.  The  authority  of  the  holy  scripture,  for  which 
it  ought  to  be  believed  and  obeyed,  dependeth  not 
upon  the  testimony  of  any  man  or  church,  but  wholly 
upon  God  (who  is  truth  itself)  the  author  thereof;  and 
therefore  it  is  to  be  received,  because  it  is  the  word  of 
God. 

V.  We  may  be  moved  and  induced  by  the  testimo- 
ny of  the  church,  to  an  high  and  reverend  esteem  of 
the  holy  scripture.  And  the  heavenliness  of  the  mat- 
ter, the  efficacy  of  the  doctrine,  the  majesty  of  the 
style,  the  consent  of  all  the  parts,  the  scope  of  the 
whole  (which  is,  to  give  all  glory  to  God)  the  full  dis- 
covery it  makes  of  the  only  way  of  man's  salvation,  the 
many  other  incomparable  excellencies,  and  the  entire 
perfection  thereof,  are  arguments  whereby  it  doth 
abundantly  evidence  itself  to  be  the  word  of  God  ;  yet 


77 

notwiihstandinj,  our  full  persuasion  and  assurance  of 
the  infallible  truth  and  divine  authority  thereof,  is  from 
the  inward  work  of  the  Holy  Spirit,  hearing  witness  by 
and  with  the  word  in  our  hearts. 

VI.  The  whole  counsel  of  God  concerning  all  tilings 
necessary  for  his  own  glory,  man's  salvation,  faith  and 
life,  is  either  expressly  set  down  in  scripture,  or  by 
good  and  necessary  consequence  may  be  deduced  from 
scripture  ;  unto  which  nothing  at  any  time  is  to  be 
added,  whether  by  new  revelations  of  the  Spirit  or  tra- 
ditions of  men.  Nevertheless  we  acknowledge  the  in- 
ward illumination  of  the  Spirit  of  God  to  be  necessary 
for  the  saving  understanding  of  such  things  as  are  re- 
vealed in  the  word  :  and  that  there  are  some  circum- 
stances concerning  the  worship  of  God  and  government 
of  the  church,  common  to  human  actions  and  societies, 
which  are  to  be  ordered  by  the  light  of  nature,  and 
christian  prudence,  according  to  the  general  rules  of 
the  word,  which  are  always  to  be  observed. 

VII.  All  things  in  scripture  are  not  alike  plain  in 
themselves,  nor  alike  clear  unto  all  :  yet  those  things 
which  are  necessary  to  be  known,  believed  and  ob- 
served for  salvation,  are  so  clearly  propounded  and 
opened  in  some  place  of  scripture  or  other,  that  not 
only  the  learned,  but  the  unlearned,  in  a  due  use  of 
the  ordinary  means,  may  attain  unto  a  sufficient  under- 
standing of  them. 

VIII.  The  Old  Testament  in  Hebrew  (which  was 
the  native  language  of  the  people  of  God  of  old)  and 
the  New  Testament  in  Greek  (which  at  the  time  of 
writing  of  it  was  most  generally  known  to  the  nations) 
being  immediately  inspired  by  God,  and  by  his  singular 
care  and  providence  kept  pure  in  all  ages,  are  there- 
fore authentical  ;  so  as  in  all  controversies  of  religion, 
the  church  is  finally  to  appeal  unto  them.  But  be- 
cause these  original  tongues  are  not  known  to  all  the 
people  of  God,  who  have  right  unto  and  interest  in  the 
scriptures,   and  are  commanded  in  the  fear  of  God  to 

7 


78 

read  and  search  them  ;  therefore  they  are  to  be  trans- 
lated into  the  vulgar  language  of  every  nation  unto 
which  they  come,  that  the  word  of  God  dwelling  plen- 
tifully in  all,  they  may  worship  him  in  an  acceptable 
manner,  and  through  patience  and  comfort  of  the 
scriptures  may  have  hope. 

IX.  The  infallible  rule  of  interpretation  of  scripture, 
is  the  scripture  itself;  and  therefore  when  there  is  a 
question  about  the  true  and  full  sense  of  any  scripture 
(which  is  not  manifold,  but  one)  it  must  be  searched 
and  known  by  other  places,  that  speak  more  clearly. 

X.  The  Supreme  Judge  by  which  all  controversies 
of  religion  are  to  be  determined,  and  all  decrees  of 
councils,  opinions  of  ancient  writers,  doctrines  of  men 
and  private  spirits,  are  to  be  examined,  and  in  whose 
sentence  v/e  are  to  rest,  can  be  no  other,  but  the  holy 
scripture  delivered  by  the  Spirit  ;  into  which  scripture 
so  delivered,  our  Faith  is  finally  resolved. 


CHAP.  II. 


Of  God  and  of  ihe  Holy  Trinity. 

There  is  but  one  only  living  and  true  God  ;  who 
is  infinite  in  being  and  perfection,  a  most  pure  spirit, 
invisible,  without  body,  parts,  or  passions,  immutable, 
immense,  eternal,  hicomprehensible,  almighty,  most 
wise,  most  holy,  most  free,  most  absolute,  working  all 
things  according  to  the  counsel  of  his  own  immutable 
and  most  righteous  will,  for  his  own  glory,  most  loving, 
gracious,  merciful,  long-suffering,  abundant  in  goodness 
and  truth,  forgiving  iniquity,  transgression  and  sin,  the 
rewarder  of  them  that  diligently  seek  him,  and  withal, 
most  just  and  terrible  in  his  judgments,  hating  all  sin, 
and  who  will  by  no  means  clear  the  guilty. 

11.  God   hath  all  life,  glory,  goodness,  blessedness, 


79 

in,  and  of  himself,  and  is  alone  in,  and  unto  himself, 
all-sufficient,  not  standing  in  need  of  any  creatures 
which  he  hath  made,  nor  deriving  any  glory  from  them, 
but  only  manifesting  his  own  glory  in,  by,  unto  and 
upon  them.  He  is  the  alone  fountain  of  all  being,  of 
whom,  through  whom,  and  to  wliom  are  all  things ; 
and  hath  most  sovereign  dominion  over  them,  to  do  by 
them,  for  them,  or  ujion  them,  whatsoever  himself 
pleaseth  :  in  his  sight  all  things  are  open  and  manifest, 
his  knowledge  is  infinite,  infallible  and  independent 
upon  the  creature,  so  as  nothing  is  to  him  contingent 
or  uncertain.  He  is  most  holy  in  all  his  counsels,  in 
all  his  works,  and  in  all  his  commands.  To  him  is 
due  from  angels  and  men,  and  every  other  creature, 
whatsoever  worship,  service  or  obedience,  as  creatures, 
they  owe  unto  the  Creator,  and  whatever  he  is  further 
pleased  to  require  of  them. 

III.  In  the  unity  of  the  God-head  there  be  three 
persons,  of  one  substance,  power,  and  eternity,  God  the 
Father,  God  the  Son,  and  God  the  Holy  Gliost :  the 
Father  is  of  none,  neither  begotten,  nor  proceeding ; 
the  Son  is  eternally  begotten  of  the  Father ;  the  Holy 
Ghost  eternally  proceeding  from  the  Father  and  the 
Son.  Which  doctrine  of  the  Trinity  is  the  foundation 
of  all  our  communion  with  God,  and  comfortable  de- 
pendance  upon  him. 


CHAP.  III. 

Of  God's  eternal  Decree. 

GoD  from  all  eternity  did  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain 
whatsoever  comes  to  pass  :  yet  so,  as  thereby  neither  is 
God  the  author  of  sin,  nor  is  violence  offered  to  the 
will  of  the  creatures,  nor  is  the  liberty  or  contingency 
of  second  causes  taken  away,  but  rather  established. 


80 

II.  Although  God  knows  whatsoever  may  or  can 
come  to  pass  upon  all  supposed  conditions,  yet  hath  he 
not  decreed  any  thing,  because  he  foresaw  it  as  future, 
or  as  that  which  would  come  to  pass  upon  such  condi- 
tions. 

lil.  By  the  decree  of  God  for  the  manifestation  of  his 
glory,  some  men  and  angels  are  predestinated  unto  ever- 
lasting life,  and  others  foreordained  to  everlasting  death. 

lY.  These  angels  and  men  thus  predestinated,  and 
foreordained,  are  particularly  and  unchangeably  de- 
signed, and  their  number  is  so  certain  and  definite, 
that  it  cannot  be  either  increased  or  diminished. 

V.  Those  of  mankind  that  are  predestinated  unto  life, 
God  before  the  foundation  of  the  world  was  laid,  ac- 
cording to  his  eternal  and  immutable  purpose,  and  the 
secret  counsel  and  good  pleasure  of  his  will,  hath 
chosen  in  Christ  unto  everlasting  glory,  out  of  his  mere 
free  grace  and  love,  without  any  foresight  of  faith  or 
good  works,  or  perseverance  in  either  of  them,  or  any 
other  thing  in  the  creature,  as  conditions  or  causes 
moving  him  thereunto,  and  all  to  the  praise  of  his  glo- 
rious grace. 

VI.  As  God  hath  appointed  the  elect  unto  glory,  so 
hath  he  by  the  eternal  and  most  free  purpose  of  his 
will  foreordained  all  the  means  thereunto  :  wherefore 
they  who  are  elected,  being  fallen  in  Adam,  are  re- 
deemed by  Christ,  are  effectually  called  unto  faith  in 
Christ  by  his  Spirit  working  in  due  season,  are  justified, 
adopted,  sanctified,  and  kept  by  his  power,  through 
faith,  unto  salvation.  Neither  are  any  other  redeemed 
by  Christ,  or  effectually  called,  justified,  adopted, 
sanctified  and  saved,  but  the  elect  only. 

VII.  The  rest  of  mankind  God  was  pleased,  accord- 
ing to  the  unsearcliable  counsel  of  his  own  will,  where- 
by he  extendelh  or  wilhholdeth  mercy,  as  he  pleaseth, 
for  the  glory  of  his  sovereign  power  over  his  creatures, 
to  pass  by,  and  to  ordain  them  to  dishonor  and  wrath 
for  their  sin,  to  the  praise  of  his  glorious  justice. 


81 

VIII.  The  doctrine  of  this  high  mystery  of  predes- 
tination, is  to  be  handled  with  special  ])riidence  and 
care,  that  men  attending  the  will  of  God  revealed  in 
his  word,  and  yielding  obedience  thereunto,  may  from 
the  certainty  of  their  effectual  vocation,  be  assured  of 
their  eternal  election.  So  shall  this  doctrine  afford 
matter  of  praise,  reverence  and  admiration  of  God,  and 
of  humility,  diligence,  and  abundant  consolation  to  all 
that  sincerely  obey  the  gospel. 


CHAP.  IV. 

Of  Creation. 

It  pleased  God  the  Father,  Son,  and  Holy  Ghost, 
for  the  manifestation  of  the  glory  of  his  eternal  power, 
wisdom  and  goodness,  in  the  beginning  to  create  or 
make  of  nothmg  the  w^orld,  and  all  things  therein, 
whether  visible  or  invisible,  in  the  space  of  six  days, 
and  all  very  good. 

II.  After  God  had  made  all  other  creatures,  he 
created  man,  male  and  female,  with  reasonable  and 
immnrt"!  souls,  endued  with  knowledge,  righteousness 
and  true  holiness,  after  his  own  image,  having  the  law 
of  God  written  in  their  heart,  and  power  to  fulfil  it  ; 
and  yet  under  a  possibility  of  transgressing,  being  left 
to  the  liberty  of  their  own  will,  which  was  subject  to 
change.  Besides  this  law  written  in  their  hearts,  they 
received  a  command  not  to  eat  of  the  tree  of  the 
knowledge  of  good  and  evil ;  which  while  they  kept, 
they  were  happy  in  their  communion  with  God,  and 
hr^  dominion  over  the  creatures. 


CHAP.  V. 

Of  Providence. 

GoD  the  great  Creator  of  all  things,  doth  uphold, 
direct,  dispose  and  govern  all  creatures,  actions   and 
7* 


82 

things,  from  the  greatest  even  unto  the  least,  by  his 
most  wise  and  holy  providence,  according  to  his  infal- 
lible foreknowledge  and  the  free  and  immutable  coun- 
sel of  his  own  will,  to  the  praise  of  the  glory  of  his 
wisdom,  power,  justice,  goodness  and  mercy. 

II.  Ahhough  in  relation  to  the  foreknowledge  and 
decree  of  God,  the  first  cause,  all  things  come  to  pass 
immutably,  and  infallibly  ;  yet  by  the  same  providence 
he  ordereth  them  to  fall  out,  according  to  the  nature  of 
second  causes,  either  necessarily,  freely,  or  contin- 
gently. 

III.  God  in  his  ordinary  providence  maketh  use  of 
means,  yet  is  free  to  work  without,  above,  and  against 
them  at  his  pleasure. 

IV.  The  almighty  power,  unsearchable  wisdom  and 
the  infinite  goodness  of  God,  so  far  manifest  themselves 
in  his  providence,  in  that  his  determinate  counsel  ex- 
tendeth  itself  even  to  the  first  fall,  and  all  other  sins  of 
angels  and  men,  (and  that  not  by  a  bare  permission,) 
which  also  he  most  wisely  and  powerfully  boundeth, 
and  otherwise  ordereth  and  governeth  in  a  manifold 
dispensation,  to  his  own  most  holy  ends,  yet  so  as  the 
sinfulness  thereof  proceedeth  only  from  the  creature, 
and  not  from  God,  who  being  most  holy  and  righteous, 
neither  is  nor  can  be  the  author  or  approver  of  sin. 

V.  The  most  wise,  righteous  and  gracious  God  doth 
oftimes  leave  for  a  season  his  own  children  to  manifold 
temptations,  and  the  corruption  of  their  own  hearts,  to 
chastise  them  for  their  former  sins,  or  to  discover  unto 
tliem  the  hidden  strength  of  corruption,  and  deceitful- 
ness  of  their  hearts,  that  they  may  be  humbled,  and  to 
raise  them  to  a  more  close  and  constant  dependence 
for  their  support  upon  himself,  and  to  make  them  more 
watchfid  against  all  future  occasions  of  sin,  and  for 
sundry  other  just  and  holy  ends. 

VI.  As  for  those  wicked  and  ungodly  men,  whom 
God  as  a  righteous  judge  for  former  sins,  doth  blind 
and  harden,  from   them   he  not  only  withholdeth  his 


83 

grace,  whereby  they  might  have  been  enlightened  in 
their  understandings,  and  wrought  upon  in  their  hearts  ; 
but  sometimes  also  withdraweth  the  gifts  which  they 
had,  and  exposeth  them  to  such  objects  as  their  cor- 
ruption makes  occasions  of  sin ;  and  withal  gives  them 
over  to  their  own  lusts,  the  temptations  of  the  world, 
and  the  power  of  satan,  whereby  it  comes  to  pass  that 
they  harden  themselves,  even  under  those  means  which 
God  useth  for  the  softening  of  otliers. 

VII.  As  the  providence  of  God  doth  in  general 
reach  to  all  creatures,  so  after  a  most  special  manner 
it  taketh  care  of  his  church,  and  disposeth  all  things 
for  the  good  thereof. 


CHAP.   VI. 

Of  the  fall  of  man,  of  sin,  and  of  the  punishment  thereof. 

God  having  made  a  covenant  of  works  and  life 
thereupon,  with  our  first  parents,  and  all  their  posterity 
in  them,  they  being  seduced  by  the  subtilty  and  tempta- 
tion of  satan,  did  wilfully  transgress  the  law  of  their 
creation,  and  break  the  covenant  in  eating  the  forbid- 
den fruit. 

II.  By  this  sin  they,  and  we  in  them,  fell  from 
original  righteousness  and  communion  with  God,  and 
so  became  dead  in  sin,  and  wholly  defiled  in  all  the 
faculties  and  parts  of  soul  and  body. 

III.  They  being  the  root,  and  by  God's  appointment 
standing  in  the  room  and  stead  of  all  mankind,  the 
guilt  of  this  sin  was  imputed,  and  corrupted  nature 
conveyed  to  all  their  posterity  descending  from  them 
by  ordinary  generation. 

IV.  From  this  original  corruption,  wdiereby  we  are 
utterly  indisposed,  disabled  and  made  opposite  to  all 
good,  and  wholly  inclined  to  all  evil,  do  proceed  all 
actual  transgressions. 


84 

V.  This  corruption  of  nature  during  this  life,  doth 
remain  in  those  that  are  regenerated  ;  and  although  it 
be  through  Christ  pardoned  and  mortified,  yet  both 
itself,  and  all  the  motions  thereof  are  truly  and  properly 
sin. 

VI.  Every  sin,  both  original  and  actual,  being  a 
transgression  of  the  righteous  law  of  God,  and  contrary 
thereunto,  doth  in  its  own  nature  bring  guilt  upon  the 
sinner,  whereby  he  is  bound  over  to  the  wrath  of  God, 
and  curse  of  the  law,  and  so  made  subject  to  death, 
witli  all  miseries  spiritual,  temporal  and  eternal. 


CHAP.  VII. 

Of  God's  Covenant  with  Man. 

The  distance  between  God  and  the  creature  is  so 
great,  that  although  reasonable  creatures  do  owe  obe- 
dience to  him  as  their  Creator,  yet  they  could  never 
have  attained  the  reward  of  life,  but  by  some  voluntary 
condescension  on  God's  part,  which  he  hath  been 
pleased  to  express  by  way  of  covenant. 

II.  The  first  covenant  made  with  man,  was  a  cove- 
nant of  works,  wherein  life  was  promised  to  Adam,  and 
in  him  to  his  posterity,  upon  condition  of  perfect  and 
personal  obedience. 

III.  Man  by  his  fall  having  made  himself  uncapable 
of  life  by  that  covenant,  the  Lord  was  pleased  to  make 
a  second,  commonly  called  the  covenant  of  grace ; 
wherein  he  freely  offereth  unto  sinners  life  and  salva- 
tion by  Jesus  Christ,  requiring  of  them  faith  in  him 
that  they  may  be  saved,  and  promising  to  give  unto 
all  those  that  are  ordained  unto  life,  his  Holy  Spirit  to 
make  them  willing  and  able  to  believe. 

IV.  This  covenant  of  grace  is  frequently  set  forth 
in  scripture  by  the  name  of  a  Testament,  in  reference 
to  tiie  death  of  Jesus  Christ  the   testator,  and  to  the 


85 

everlasting  inheritance,   with   all  things  belonging  to  it, 
therein  bequeathed. 

V.  Although  this  covenant  hath  been  difFerentl}^  and 
variously  administered  in  respect  of  ordinances  and  in- 
stitutions in  the  time  of  the  law,  and  since  the  coming 
of  Christ  in  the  flesh  ;  yet  for  the  substance  and  effi- 
cacy of  it,  to  all  its  spiritual  and  saving  ends,  it  is  one 
and  the  same  ;  upon  the  account  of  which  various  dis- 
pensations, it  is  called  the  Old  and  New  Testament. 


CHAP.    VIII. 

Of  Clirist  the  Mediator. 

It  pleased  God  in  his  eternal  purpose,  to  choose  and 
ordain  the  Lord  Jesus  his  only  begotten  Son,  accord- 
ing to  a  covenant  made  between  them  both,  to  be  the 
mediator  between  God  and  man  :  the  prophet,  priest, 
and  king,  the  head  and  saviour  of  his  church,  the  heir 
of  all  things,  and  judge  of  the  world  :  unto  whom  he 
did  from  all  eternity  give  a  people  to  be  his  seed,  and 
to  be  by  him  in  time  redeemed,  called,  justified,  sanc- 
tified and  glorified. 

II.  The  Son  of  God,  the  second  person  in  the  Trini- 
ty, being  very  and  eternal  God,  of  one  substance,  and 
equal  with  the  Father,  did,  when  the  fulness  of  time 
was  come,  take  upon  him  man's  nature,  with  all 
the  essential  properties  and  common  infirmities  there- 
of, yet  without  sin,  being  conceived  by  the  power 
of  the  Holy  Ghost  in  the  womb  of  the  virgin  Mary,  of 
her  substance  :  so  that  two  whole  perfect  and  distinct 
natures,  the  God-head  and  the  man-hood,  were  insepa- 
rably joined  together  in  one  person,  without  conversion, 
composition,  or  confusion  ;  which  person  is  very  God 
and  very  man,  yet  one  Christ,  the  only  mediator  be- 
God  and  man. 


86 

III.  The  Lord  Jesus  in  his  human  nature,  thus 
united  to  the  divine  in  the  person  of  the  Son,  was 
sanctified  and  anointed  with  the  Holy  Spirit  above 
measure,  having  in  him  all  the  treasures  of  wisdom 
and  knowledge,  in  whom  it  pleased  the  Father  that  all 
fulness  should  dwell,  to  the  end  that  being  holy,  harm- 
less, undefiled,  and  full  of  grace  and  truth,  he  might 
be  thoroughly  furnished  to  execute  the  office  of  a  me- 
diator and  surety  ;  which  office  he  took  not  unto  him- 
self, but  was  thereunto  called  by  his  Father,  who  also 
put  all  power  and  judgment  into  his  hand,  and  gave 
him  commandment  to  execute  the  same. 

iV.  This  office  the  Lord  Jesus  Christ  did  most 
willingly  undertake  ;  which  that  he  might  discharge, 
he  was  made  under  the  law,  and  did  perfectly  fulfil  it, 
and  underwent  the  punishment  due  to  us,  which  we 
should  have  borne  and  suffered,  being  made  sin  and  a 
curse  for  us,  enduring  most  grievous  torments  immedi- 
ately from  God  in  his  soul,  and  most  painful  sufferings 
in  his  body,  was  crucified,  and  died,  was  buried  and 
remained  under  the  power  of  death,  yet  saw  no  cor- 
ruption, on  the  third  day  he  arose  from  the  dead  with 
the  same  body  in  which  he  suffered,  with  which  also 
he  ascended  into  heaven,  and  there  sitteth  at  the  right 
hand  of  his  Father,  making  intercession,  and  shall  re- 
turn to  judge  men  and  angels  at  the  end  of  the  world. 

V.  The  Lord  Jesus  by  his  perfect  obedience  and 
sacrifice  of  himself,  which  he  through  the  eternal  Spirit 
once  offered  up  unto  God,  hath  fully  satisfied  the 
justice  of  God,  and  purchased  not  only  reconciliation, 
but  an  everlasting  inheritance  in  the  kingdom  of  heaven, 
for  all  those  whom  the  Father  hath  given  unto  him. 

VL  Altliough  the  work  of  redemption  was  not 
actually  wrought  by  Christ  till  after  his  incarnation, 
yet  the  virtue,  efficacy  and  benefits  thereof  were  com- 
municated to  the  elect  in  all  ages  successively  from  the 
beginning  of  the  world,  in  and  by  those  promises,  types 
and  sacrifices,  wherein  he   was  revealed  and  signified 


87 

to  be  the  seed  of  the  woman,  which  should  bruise  the 
serpent's  head,  and  the  lamb  slain  from  the  beginning 
of  the  world,  being  yesterday  and  to-day  the  same, 
and  forever. 

VII.  Christ  in  the  work  of  mediation  acteth  accord- 
ing to  both  natures,  by  each  nature  doing  that  which  is 
proper  to  itself;  yet  by  reason  of  the  unity  of  the 
person,  that  which  is  proper  to  one  nature,  is  some- 
times in  scripture  attributed  to  the  person  denominated 
by  the  other  nature. 

VIII.  To  all  those  for  whom  Christ  hath  purchased 
redemption,  he  doth  certainly  and  effectually  apply 
and  communicate  the  same,  making  intercession  for 
them,  and  revealing  unto  them  in  and  by  the  word,  the 
mysteries  of  salvation,  effectually  persuading  them  by 
his  Spirit  to  believe  and  obey,  and  governing  their  hearts 
by  his  word  and  Spirit,  overcoming  all  their  enemies 
by  his  almighty  power  and  wisdom,  in  such  manner  and 
ways  as  are  most  consonant  to  his  wonderful  and  un- 
searchable dispensation. 


CHAP.  IX. 

Of  Free-will. 

God  hath  endued  the  will  of  man  with  that  natural 
liberty  and  power  of  acting  upon  choice,  that  it  is 
neither  forced,  nor  by  any  absolute  necessity  of  nature 
determined  to  do  good  or  evil. 

II.  INIan  in  his  state  of  innocency  had  freedom  and 
power  to  will  and  to  do  that  which  was  good  and  well 
pleasing  to  God  ;  but  yet  mutably,  so  that  he  might  fall 
from  it. 

III.  Man  by  his  fall  into  a  state  of  sin,  hath  wholly 
lost  all  ability  of  will  to  any  spiritual  good  accompany- 
ing salvation,  so  as  a  natural  man  being  altogether  averse 
from  that  good,  and  dead  in  sin,  is  not  able  by  his  own 


88 

strength    to   convert   himself,    or  to   prepare    himself 
thereunto. 

IV.  When  God  converts  a  sinner,  and  translates  him 
into  the  state  of  grace,  he  freeth  him  from  his  natural 
bondage  under  sin,  and  by  his  grace  alone  enables  him 
freely  to  will  and  to  do  that  which  is  spiritually  good  ; 
yet  so,  as  that  by  reason  of  his  remaining  corruption, 
he  doth  not  perfectly  nor  only  will  that  which  is  good, 
but  doth  also  will  that  which  is  evil. 

V,  The  will  of  man  is  made  perfectly  and  immutably 
free  to  good  alone  in  the  state  of  glory  only. 


CHAP.  X. 

Of  Effectual  Calling. 

All  those  whom  God  hath  predestinated  unto  life, 
and  those  only,  he  is  pleased  in  his  appointed  and 
accepted  time,  effectually  to  call  by  his  word  and  Spirit, 
out  of  that  state  of  sin  and  death  in  which  they  are  by 
nature,  to  grace  and  salvation  by  Jesus  Christ,  enlight- 
ening their  minds  spiritually  and  savingly  to  understand 
the  things  of  God,  taking  away  their  heart  of  stone,  and 
giving  unto  them  an  heart  of  flesh,  renewing  their  wills, 
and  by  his  almighty  power  determining  them  to  that 
which  is  good,  and  effectually  drawing  them  to  Jesus 
Christ :  Yet  so,  as  they  come  most  freely,  being  made 
willing  by  his  grace. 

II.  This  effectual  call  is  of  God's  free  and  special 
grace  alone,  not  from  any  thing  at  all  foreseen  in  man, 
who  is  altogether  passive  therein,  until  being  quickened 
and  renewed  by  the  Holy  Spirit,  he  is  thereby  enabled 
to  answer  this  call,  and  to  embrace  the  grace  offered 
and  conveyed  in  it. 

III.  Elect  infants  dying  in  infancy,  are  regenerated 
and  saved  by  Christ,  who  worketh  when,  and  where, 
and  how  he  pleaseth  :  so  also  are  all  other  elect  per- 


89 

sons,  who  are  uncapablo  of  being  outwardly  called  by 
the  ministry  of  the  word. 

IV.  Others  not  elected,  although  they  may  be  called 
by  the  ministry  of  the  word,  and  may  have  some  com- 
mon operations  of  the  Spirit,  yet  not  being  effectually 
drawn  by  the  Father,  they  neither  do  nor  can  come 
unto  Christ,  and  therefore  cannot  be  saved  ;  much  less 
can  men  not  professing  the  Christian  religion,  be  saved 
in  any  other  way  whatsoever,  be  they  never  so  diligent 
to  frame  their  lives  according  to  the  light  of  nature, 
and  the  law  of  that  religion  they  do  profess  :  and  to 
assert  and  maintain  that  they  may,  is  very  pernicious, 
and  to  be  detested. 


CHAP.  XL 

Of  Justification. 

Those  whom  God  effectually  calleth,  he  also  freely 
justifieth,  not  by  infusing  righteousness  into  them,  but 
by  pardoning  their  sins,  and  by  accounting  and  accept- 
ing their  persons  as  righteous,  not  for  any  thing  wrought 
in  them,  or  done  by  them,  but  for  Christ's  sake  alone  ; 
nor  by  imputing  Faith  itself,  the  act  of  believing,  or 
any  other  evangelical  obedience  to  them,  as  their 
righteousness,  but  by  imputing  Christ's  active  obe- 
dience unto  the  whole  law,  and  passive  obedience  in 
his  sufferings  and  death,  for  their  whole  and  sole  right- 
eousness, they  receiving  and  resting  on  him  and  his 
righteousness  by  Faith;  which  Faith  they  have  not  of 
themselves,  it  is  the  gift  of  God. 

II.  Faith  thus  receiving  and  resting  on  Christ,  and 
his  righteousness,  is  the  alone  instrument  of  justifica- 
tion ;  yet  it  is  not  alone  in  the  person  justified,  but  is 
ever  accompanied  with  all  other  saving  graces,  and  is 
no  dead  Faith,  but  worketh  by  love. 

III.  Christ  by  his  obedience  and  death  did  fully  dis- 

8 


90 

charge  the  debt  of  all  those  that  are  justified,  and  did 
by  the  sacrifice  of  himself,  in  the  blood  of  his  cross, 
undergoing  in  their  stead  the  penalty  due  unto  them, 
make  a  proper,  real,  and  full  satisfaction  to  God's  jus- 
tice in  their  behalf:  yet  inasmuch  as  he  was  given  by 
the  Father  for  them,  and  his  obedience  and  satisfaction 
accepted  in  their  stead,  and  both  freely,  not  for  any 
thing  in  them,  their  justification  is  only  of  free  grace, 
that  both  the  exact  justice  and  rich  grace  of  God  might 
be  glorified  in  the  justification  of  sinners. 

IV.  God  did  from  all  eternity  decree  to  justify  all 
the  elect,  and  Christ  did  in  the  fulness  of  time  die  for 
their  sins,  and  rise  again  for  their  justification  :  never- 
theless, they  are  not  justified  personally,  until  the  Holy 
Spirit  doth  in  due  time  actually  apply  Christ  unto  them. 

V.  God  doth  continue  to  forgive  the  sins  of  those 
that  are  justified  ;  and  although  they  can  never  fall 
from  the  state  of  justification,  yet  they  may  by  their 
sins  fall  under  God's  fatherly  displeasure  :  and  in  that 
condition  they  have  not  usually  the  light  of  his  counte- 
nance restored  unto  them,  until  they  humble  themselves, 
confess  their  sins,  beg  pardon,  and  renew  their  Faith 
and  repentance. 

VI.  The  justification  of  believers  under  the  old 
Testament,  was  in  all  these  respects  one  and  the  same 
with  the  justification  of  behevers  under  the  New  Tes- 
tament. 


CHAP.  xn. 

Of  Adoption. 

All  those  that  are  justified,  God  vouchsafeth  in  and 
for  his  only  Son  Jesus  Christ  to  make  partakers  of  the 
grace  of  adoption,  by  which  they  are  taken  into  the 
number,  and  enjoy  the  liberties  and  privileges  of  the 
children  of  God,  have  his  name  put  upon  them,  re- 
ceive the  spirit  of  adoption,  have  access  to  the  throne 
of  grace  with  boldness,  are  enabled  to  cry  Abba  Fa- 


91 


ther,  are  pitied,  protected,  provided  for,  and  chastened 
by  him  as  by  a  Father,  yet  never  cast  off,  but  sealed  to 
the   day  of  redemption,   and   inherit   the   promises   as 


heirs  of  everlasting  salvation. 


CHAP.    XIII. 

Of    Sanclificalioii. 

They  that  are  effectually  called  and  regenerated, 
being  united  to  Christ,  having  a  new  heart,  and  a  new 
spirit  created  in  them,  through  the  virtue  of  Christ's 
death  and  resurrection,  are  also  further  sanctified  real- 
ly and  personally  through  the  same  virtue,  by  his  word 
and  Spirit  dwelling  in  them,  the  dominion  of  the  whole 
body  of  sin  is  destroyed,  and  the  several  lusts  thereof 
are  more  and  more  weakened  and  mortified,  and  they 
more  and  more  quickened  and  strengthened  in  all  sav- 
ing graces,  to  the  practice  of  all  true  holiness,  without 
which  no  man  shall  see  the  Lord. 

II.  This  sanctification  is  throughout  in  the  w^iole 
man,  yet  imperfect  in  this  life,  there  abide  still  some 
remnants  of  corruption  in  every  part,  whence  ariseth  a 
continual  and  irreconcileable  war,  the  flesh  lusting 
against  the  spirit,  and  the  spirit  against  the  flesh. 

III.  In  which  war,  although  the  remaining  corruption 
for  a  time  may  much  prevail,  yet  through  the  continual 
supply  of  strength  from  the  sanctifying  Spirit  of  Christ, 
the  regenerate  part  doth  overcome,  and  so  the  saints 
grow  in  grace,  perfecting  holiness  in  the  fear  of  God. 


CHAP.  XIV. 

Of  Saving  Faith, 

The  grace  of  Faith,  wbereby  the  elect  are  enabled 
to  believe  to  the  saving  of  their  souls,  is  the  work  of 


92 

the  Spirit  of  Christ  in  their  hearts,  and  is  ordinarily 
wrought  by  the  ministry  of  the  word  ;  by  which  also, 
and  by  the  administration  of  the  seals,  prayer,  and 
other  means,  it  is  increased  and  strengthened. 

II.  By  this  Faith  a  Christian  believeth  to  be  true 
whatsoever  is  rev^ealed  in  the  word,  for  the  authority 
of  God  himself  speaking  therein,  and  acteth  differently 
upon  that  which  each  particular  passage  thereof  con- 
taineth,  yielding  obedience  to  the  commands,  trembling 
at  the  threatnings,  and  embracing  the  promises  of  God 
for  this  life,  and  that  which  is  to  come.  But  the  prin- 
cipal acts  of  saving  Faith  are,  accepting,  receiving,  and 
resting  upon  Christ  alone,  for  justification,  sanctification, 
and  eternal  life,  by  virtue  of  the  covenant  of  grace. 

III.  This  Faith,  although  it  be  different  in  degrees, 
and  may  be  weak  or  strong,  yet  it  is  in  the  least  degree 
of  it  different  in  the  kind  or  nature  of  it  (as  is  all  other 
saving  grace)  from  the  Faith  and  common  grace  of 
temporary  believers ;  and  therefore,  though  it  may  be 
many  times  assailed  and  weakened,  yet  it  gets  the  vic- 
tory, growing  up  in  many  to  the  attainment  of  a  full 
assurance  through  Christ,  who  is  both  the  author  and 
finisher  of  our  Faith. 


CHAP.  XV. 

Of  Repentance  unto  Life  and  Salvation. 

Such  of  the  elect  as  are  converted  at  riper  years, 
having  sometime  lived  in  the  state  of  nature,  and 
therein  served  divers  lusts  and  pleasures,  God  in  their 
effectual  calling  giveth  them  repentance  unto  life. 

II.  Whereas  there  is  none  that  doth  good,  and  sin- 
netb  not,  and  the  best  of  men  may  through  the  power 
and  deceitfulness  of  their  corruptions  dwelling  in  tliem, 
with  the  prevalency  of  temptation,  fall  into  great  sins 
and  provocations  ;  God  hath  in  the  covenant  of  grace 


93 

mercifully  provided,  that  believers  so  sinning  and  fall- 
ing, be  renewed  through  repentance  unto  salvation. 

III.  This  saving  repentance  is  an  evangelical  grace, 
whereby  a  person  being  by  the  Holy  Ghost  made  sen- 
sible of  the  manifold  evils  of  his  sin,  doth  by  Faith  in 
Christ  humble  himself  for  it  with  godly  sorrow,  detes- 
tation of  it,  and  self  abhorrency,  praying  for  pardon 
and  strength  of  grace,  with  a  purpose  and  endeavor  by 
supplies  of  the  Spirit,  to  walk  before  God  unto  all  well- 
pleasing  in  all  things. 

IV.  As  repentance  is  to  be  continued  through  the 
whole  course  of  our  lives,  upon  the  account  of  the  body 
of  death,  and  the  motions  thereof;  so  it  is  every  man's 
duty  to  repent  of  his  particular  known  sins,  particularly. 

V.  Such  is  the  provision  which  God  hath,  made 
through  Christ  in  the  covenant  of  grace,  for  the  pres- 
ervation of  believers  unto  salvation,  that  although  there 
is  no  sin  so  small,  but  it  deserves  damnation  yet  there 
is  no  sin  so  great,  that  it  shall  bring  damnation,  on 
them  who  truly  repent ;  which  makes  the  constant 
preaching  of  repentance  necessary. 


CHAP.  XVI. 

Of  Good  Works. 

Good  works  are  only  such  as  God  hath  commanded 
in  his  holy  word,  and  not  such  as  without  the  warrant 
thereof  are  devised  by  men  out  of  blind  zeal,  or  upon 
any  pretence  of  good  intentions. 

11.  These  good  works  done  in  obedience  to  God's 
commandments,  are  the  fruits  and  evidences  of  a  true 
and  lively  faith,  and  by  them  believers  manifest  their 
thankfulness,  strengthen  their  assurance,  edify  their 
brethren,  adorn  the  profession  of  the  gospel,  stop  the 
mouths  of  the  adversaries,  and  glorify  God,  whose 
..'orkmanship   they  arc,  created  in  Christ  Jesus  there- 


94 

unto,  that  having   their  fruit   unto  holiness,    they  may- 
have  the  end  eternal  life. 

ill.  Their  ability  to  do  good  works  is  not  at  all  of 
themselves,  but  wholly  from  the  Spirit  of  Christ  :  and 
that  they  may  be  enabled  thereunto,  besides  the  graces 
they  have  already  received,  there  is  required  an  actual 
influence  of  the  same  Holy  Spirit  to  work  in  them  to 
will  and  to  do,  of  his  good  pleasure  ;  yet  are  they  not 
hereupon  to  grow  negligent,  as  if  they  were  not  bound 
to  perform  any  duty,  unless  upon  a  special  motion  of 
the  Spirit,  but  they  ought  to  be  diligent  in  stirring  up 
the  grace  of  God  that  is  in  them. 

IV.  They  who  in  their  obedience  attain  to  the  great- 
est height  which  is  possible  in  this  life,  are  so  far  from 
being  able  to  supererogate,  and  to  do  more  than  God 
requires,  as  that  they  fall  short  of  much,  which  in  duty 
they  are  bound  to  do. 

V.  We  cannot  by  our  best  works  merit  pardon  of 
sin,  or  eternal  life  at  the  hand  of  God,  by  reason  of  the 
great  disproportion  that  is  between  them,  and  the  glory 
to  come  ;  and  the  infinite  distance  that  is  between  us, 
and  God,  whom  by  them  we  can  neither  profit,  nor 
satisfy  for  the  debt  of  our  former  sin  ;  but  when  we 
have  done  all  we  can,  we  have  done  but  our  duty,  and 
are  unprofitable  servants  ;  and  because  as  they  are 
good,  they  proceed  from  his  Spirit,  and  as  they  are 
wrought  by  us,  they  are  defiled  and  mixed  with  so 
much  weakness  and  imperfection,  that  they  cannot  en- 
dure the  severity  of  God's  judgment. 

VI.  Yet  notwithstanding,  the  persons  of  believers 
being  accepted  through  Christ,  their  good  works  also 
are  accepted  in  him,  not  as  though  they  were  in  this 
life  wholly  unblameable  and  unreproveable  in  God's 
sight,  but  that  he  looking  upon  them  in  his  Son  is  pleas- 
ed to  accept  and  reward  that  which  is  sincere,  although 
accompanied  with  many  weaknesses  and  imperfections. 

VII.  Works  done  by  unregenerate  men,  although 
for  the  matter  of  them,  they  may  be  things  which  Goc 


95 

commands,  and  of  good  use  both  to  themselves  and  to 
others  ;  yet  because  they  proceed  not  from  an  heart  puri- 
fied by  Faith,  nor  are  done  in  a  right  manner,  according 
to  the  word,  nor  to  a  right  end,  the  glory  of  God  ;  they 
are  therefore  sinful,  and  cannot  please  God,  nor  make 
a  man  meet  to  receive  grace  from  God  ;  and  yet  their 
neglect  of  them  is  more  sinful  and  displeasing  to  God. 


CHAP.  XVII. 

Of  the  Perseverance  of  the  Saints. 

They,  whom  God  hath  accepted  in  his  Beloved, 
effectually  called  and  sanctified  by  his  Spirit,  can  neither 
totally  nor  finally  fall  away  from  the  state  of  grace,  but 
shall  certainly  persevere  therein  to  the  end,  and  be 
eternally  saved. 

II.  This  perseverance  of  the  saints  depends  not  upon 
their  own  free-will,  but  upon  the  immutability  of  the 
decree  of  election,  from  the  free  and  unchangeable  love 
of  God  the  Father,  upon  the  efficacy  of  the  merit  and 
intercession  of  Jesus  Christ,  and  union  with  him,  the 
oath  of  God,  the  abiding  of  his  Spirit,  and  the  seed  of 
God  within  them,  and  the  nature  of  the  covenant  of 
grace,  from  all  which  ariseth  also  the  certainty  and  in- 
fallibiUly  thereof. 

III.  And  though  they  may  through  the  temptation  of 
satan,  and  of  the  world,  the  prevalency  of  corruption 
remaining  in  them,  and  the  neglect  of  the  means  of  their 
preservation,  fall  into  grievous  sins,  and  for  a  time  con- 
tinue therein,  wliereby  they  incur  God's  displeasure, 
and  grieve  his  Holy  Spirit,  come  to  have  their  graces 
and  comforts  impaired,  have  their  hearts  hardened,  and 
their  consciences  wounded,  hurt  and  scandalize  others, 
and  bring  temporal  judgments  upon  themselves ;  yet 
they  are  and  shall  be  kept  by  the  power  of  God  through 
faith  unto  salvation. 


96 


CHAP.  XVIII. 

Of  the  Assurance  of  Grace  and  Salvation. 

Although  temporary  believers,  and  other  unre- 
generate  men  may  vainly  deceive  themselves  with  false 
hopes  and  carnal  presumptions  of  being  in  the  favor 
of  God,  and  state  of  salvation,  which  hope  of  theirs 
shall  perish,  yet  such  as  truly  believe  in  the  Lord 
Jesus,  and  love  him  in  sincerity,  endeavoring  to  walk 
in  all  good  conscience  before  him,  may  in  this  life  be 
certainly  assured  that  they  are  in  the  state  of  grace,  and 
may  rejoice  in  the  hope  of  the  glory  of  God,  which 
hope  shall  never  make  them  ashamed. 

II.  This  certainty  is  not  a  bare  conjectural  and  pro- 
bable persuasion,  grounded  upon  a  fallible  hope,  but  an 
infallible  assurance  of  Faith,  founded  on  the  blood  and 
righteousness  of  Christ,  revealed  in  the  gospel,  and  also 
upon  the  inward  evidence  of  those  graces,  unto  which 
promises  are  made,  and  on  the  immediate  witness  of 
the  Spirit,  testifying  our  adoption,  and  as  a  fruit  there- 
of, leaving  the  heart  more  humble  and  holy. 

lit.  This  infallible  assurance  doth  not  so  belong  to  the 
essence  of  Faith,  hut  that  a  true  believer  may  wait  long, 
and  conjfiict  with  many  difficulties  before  he  be  par- 
taker of  it ;  yet  being  enabled  by  the  Spirit  to  know  the 
things  which  are  freely  given  him  of  God,  he  may 
without  extraordinary  revelation,  in  the  right  use  of 
ordinary  means  attain  thereunto  :  and  therefore  it  is  the 
duty  of  every  one  to  give  all  diligence  to  make  his  call- 
ing and  election  sure,  that  thereby  his  heart  may  be  en- 
larged in  peace  and  joy  in  the  Holy  Ghost,  in  love  and 
thankfulness  to  God,  and  in  strength  and  cheerfulness 
in  the  duties  of  obedience,  the  proper  fruits  of  this  as- 
surance ;  so  far  is  it  from  inclining  men  to  looseness. 

IV.  True  believers  may  have  the  assurance  of  their 
salvation  divers  ways  shaken,  diminished  and  inter- 
mitted, as  by  neghgence  in  preserving  of  it,  by  falling 


97 

into  some  special  sin,  which  woundeih  the  conscience, 
and  grieveth  the  Spirit,  by  some  sudden  or  veliement 
temptation,  by  God's  withdrawing  the  light  of  his  coun- 
tenance, suffering  even  such  as  fear  him  to  walk  in  dark- 
ness, and  to  have  no  light ;  yet  are  they  neither  utterly 
destitute  of  that  seed  of  God,  and  life  of  Faith,  that 
love  of  Christ  and  the  brethren,  that  sincerity  of  heart 
and  conscience  of  duty,  out  of  which  by  the  operation 
of  the  Spirit,  this  assurance  may  in  due  time  be  revived, 
and  by  the  which  in  the  mean  time  they  are  support- 
ed from  utter  despair. 


CHAP.  XIX. 


Of  ihe  Law  of  God. 


God  gave  to  Adam  a  law  of  universal  obedience 
written  in  his  heart,  and  a  particular  precept  of  not  eat- 
ing the  fruit  of  the  tree  of  knowledge  of  good  and  evil,  as 
a  covenant  of  works,  by  which  he  bound  him  and  all  his 
posterity  to  personal,  entire,  exact  and  perpetual  obedi- 
ence, promised  life  upon  the  fulfilling,  and  threatened 
death  upon  the  breach  of  it,  and  endued  him  with 
power  and  ability  to  keep  it. 

II.  This  law  so  written  in  the  heart,  continued  to  be 
a  perfect  rule  of  righteousness  after  the  fall  of  man, 
and  was  delivered  by  God  on  mount  Sinai  In  ten  com- 
mandments, and  written  in  two  tables  ;  the  four  first 
commandments  containing  our  duty  towards  God,  and 
the  other  six  our  duty  to  man. 

III.  Beside  this  law  commonly  called  moral,  God 
was  pleased  to  give  to  the  people  of  Israel,  as  a  church 
under  age,  ceremonial  laws,  containing  several  typical 
ordinances,  partly  of  worship,  prefiguring  Christ,  his 
graces,  actions,  sufferings  and  benefits,  and  partly  hold- 
ing forth  divers  instructions  of  moral  duties  :  all  which 


98 


^!^  ceremonial  laws  being  appointed  only  to  the  time  of  re- 
formation, are  by  Jesus  Christ  the  true  Messiah  and 
only  lawgiver,  who  was  furnished  with  power  from  the 
Father  for  that  end,  abrogated  and  taken  away. 

IV.  To  them  also  he  gave  sundry  judicial  laws,  which 
expired  together  with  the  state  of  that  people,  not  oblig- 
ing any  now  by  virtue  of  that  institution,  their  general 
equity  only  being  still  of  moral  use. 

V.  The  moral  law  doth  forever  bind  all,  as  well 
justified  persons  as  others,  to  the  obedience  thereof; 
and  that  not  only  in  regard  of  the  matter  contained  in 
it,  but  also  in  respect  of  the  authority  of  God  the  crea- 
tor, who  gave  it  :  neither  doth  Christ  in  the  gospel  any 
way  dissolve,  but  much  strengthen  this  obligation.    . 

VI.  Although  true  believers  be  not  under  the  law, 
as  a  covenant  of  works,  to  be  thereby  justified  or  con- 
demned, yet  it  is  of  great  use  to  them  as  well  as  to 
others,  in  that,  as  a  rule  of  life,  informing  them  of  the 
will  of  God,  and  their  duty,  and  directs  and  binds  them 
to  walk  accordingly,  discovering  also  the  sinful  pollu- 
tions of  their  nature,  hearts  and  lives,  so  as  examining 
themselves  thereby,  they  may  come  to  further  convic- 
tion of,  humiliation  for,  and  hatred  against  sin,  together 
with  a  clearer  sight  of  the  need  they  have  of  Christ, 
and  the  perfection  of  his  obedience.  It  Is  likewise  of 
use  to  the  regenerate,  to  restrain  their  corruptions,  in 
that  it  forbids  sin,  and  the  threatnings  of  it  serve  to 
show  what  even  their  sins  deserve,  and  what  afflictions 
in  this  life  they  may  expect  for  them,  although  freed 
from  the  curse  thereof  threatened  in  the  hw.  The 
promises  of  it  in  like  manner  show  them  God's  appro- 
bation of  obedience,  and  what  blessings  they  may  ex- 
pect upon  the  performance  thereof,  although  not  as 
due  to  them  by  the  law,  as  a  covenant  of  works  ;  so  as 
a  man's  doing  good,  and  refraining  from  evil,  because 
the  law  encourageth  to  the  one,  and  deterreth  from 
the  other,  is  no  evidence  of  his  being  under  the  law, 
and  not  under  grace. 


99 

\ 
VII.  Neither  are  the  fore-mentioned  uses  of  the 
law  contrary  to  the  grace  of  the  gospel,  but  do  sweetly 
comply  with  it,  the  Spirit  of  Christ  subduing  and 
enabling  the  will  of  man  to  do  that  freely  and  cheer- 
fully, which  the  will  of  God  revealed  in  the  law  re- 
quired to  be  done. 


CHAP.  XX. 

Of  llie  Gospel,  and  of  the  extent  of  the  Grace  thereof. 

The  covenant  of  works  being  broken  by  sin,  and 
made  unprofitable  unto  life,  God  was  pleased  to  give 
unto  the  elect  the  promise  of  Christ,  the  seed  of  the 
woman,  as  the  means  of  calling  them,  and  begetting  in 
them  faith  and  repentance.  In  this  promise,  the  gos- 
pel, as  to  the  substance  of  it,  was  revealed,  and  was 
therein  effectual  for  the  conversion  and  salvation  of 
sinners. 

II.  This  promise  of  Christ,  and  salvation  by  him,  is 
revealed  only  in  and  by  the  word  of  God  ;  neither  do 
the  works  of  creation  or  providence,  with  the  light  of 
nature,  make  discovery  of  Christ,  or  of  grace  by  him, 
so  much  as  in  a  general  or  obscure  way ;  much  less 
that  men  destitute  of  the  revelation  of  him  by  the 
promise  or  gospel,  should  be  enabled  thereby  to  attain 
saving  Faith  or  repentance. 

III.  The  revelation  of  the  gospel  unto  sinners  made 
in  divers  times,  and  by  sundry  parts,  with  the  addition 
of  promises  and  precepts  for  the  obedience  required 
therein,  as  to  the  nations  and  persons  to  whom  it  is 
granted,  is  merely  of  the  sovereign  will  and  good  pleasure 
of  God,  not  being  annexed  by  virtue  of  any  promise  to 
the  due  improvement  of  men's  natural  abilities,  by  vir- 
tue of  common  light  received  without  it,  which  none 
ever  did  make,  or  can  so  do :  And  therefore  in  all  ages 


100 

the  preaching  of  the  gospel  hath  been  granted  unto 
persons  and  nations,  as  to  the  extent  or  straitening  of  it, 
in  great  variety,  according  to  the  counsel  of  the  will  of 
God. 

IV.  Although  the  gospel  be  the  only  outward  means 
of  revealing  Christ  and  saving  grace,  and  is,  as  such, 
abundantly  sufficient  thereunto  ;  yet  that  men  who  are 
dead  in  trespasses,  may  be  born  again,  quickened  or 
regenerated,  there  is  moreover  necessary  an  effectual, 
irresistible  work  of  the  Holy  Ghost  upon  the  whole 
soul,  for  the  producing  in  them  a  new  spiritual  hfe, 
without  which  no  other  means  are  sufficient  for  their 
conversion  unto  God. 


CHAP.  XXI. 

Of  Christian  Liberty,  and  Liberty  of  Conscience. 

The  liberty  which  Christ*  hath  purchased  for  believ- 
ers under  the  gospel,  consists  in  their  freedom  from  the 
guilt  of  sin,  the  condemning  wrath  of  God,  the  rigor 
and  curse  of  the  law,  and  in  their  being  delivered 
from  this  present  evil  world,  bondage  to  satan,  and  do- 
minion of  sin,  from  the  evil  of  afflictions,  the  fear  and 
sting  of  death,  the  victory  of  the  grave,  and  everlasting 
damnation  ;  as  also  in  their  free  access  to  God,  and 
their  yielding  obedience  unto  him,  not  out  of  slavish 
fear,  but  a  child-like  love  and  willing  mind  :  all  which 
were  common  also  to  believers  under  the  law,  for  the 
substance  of  them,  but  under  the  New  Testament  the 
liberty  of  Christians  is  further  enlarged  in  their  freedom 
from  the  yoke  of  the  ceremonial  law,  the  whole  legal 
administration  of  the  covenant  of  grace,  to  which  the 
Jewish  church  was  subjected,  and  in  greater  boldness 
of  access  to  the  throne  of  grace,  and  in  fuller  commu- 
nications of  the  free  Spirit  of  God,  than  believers  under 
the  law  did  ordinarily  partake  of. 


101 

II.  God  alone  is  Lord  of  the  conscience,  and  hath 
left  it  free  from  the  doctrines  and  commandments 
of  men,  which  are  in  any  thing  contrary  to  his  word, 
or  not  contained  in  it;  so  that  to  believe  such  doctrines, 
or  to  obey  such  commands  out  of  conscience,  is  to  be- 
tray true  liberty  of  conscience,  and  the  requiring  of  an 
implicit  Faith,  and  an  absolute  and  blind  obedience,  is 
to  destroy  liberty  of  conscience,  and  reason  also. 

III.  They  who  upon  pretence  of  Christian  liberty  do 
practice  any  sin,  or  cherish  any  lust,  as  they  do  thereby 
pervert  the  main  design  of  the  grace  of  the  gospel  to 
their  own  destruction,  so  they  wholly  destroy  the  end 
of  Christian  liberty,  which  is,  that  being  delivered  out 
of  the  hands  of  our  enemies,  we  might  serve  the  Lord 
without  fear,  in  holiness  and  righteousness  before  him 
all  the  days  of  our  hfe. 


CHAP.   XXII. 

Of  Religious  Worship,    and  of  the  Sabbath-day. 

The  light  of  nature  showeth  that  there  is  a  God, 
who  hath  Lordship  and  sovereignty  over  all,  is  just, 
good,  and  doth  good  unto  all,  and  is  therefore  to  be 
feared,  loved,  praised,  called  upon,  trusted  in,  and 
served  with  all  the  heart,  and  all  the  soul,  and  with  all 
the  miglit ;  but  the  acceptable  way  of  worshipping  the 
true  God,  is  instituted  by  himself,  and  so  limited  by  his 
own  revealed  will,  that  he  may  not  be  worshipped  ac- 
cording to  the  imaginations  and  devices  of  men,  or  the 
suggestions  of  satan,  under  any  visible  representations, 
or  any  other  way  not  prescribed  in  the  holy  Scriptures. 

II.  Religious  worship  is  to  be  given  to  God  the  Fa- 
ther, Son,  and  Holy  Ghost,  and  to  him  alone  ;  not  to 
angels,  saints,  or  any  other  creature ;  and  since  the 
fall,  not  without  a  mediator,  nor  in  the  mediation  of 
any  other  but  of  Christ  alone. 
9 


102 

III.  Prayer  with  thanksgiving,  being  one  special  part 
of  natural  worship,  is  by  God  required  of  all  men  ;  but 
that  it  may  be  accepted,  it  is  to  be  made  in  the  name 
of  the  Son,  by  the  help  of  his  Spirit,  according  to  his 
will,  with  understanding,  reverence,  humility,  fervency, 
faith,  love,  and  perseverance  :  and  when  with  others,  in 
a  known  tongue. 

IV.  Prayer  is  to  be  made  for  things  lawful,  and  for 
all  sorts  of  men  living,  or  that  shall  live  hereafter,  but 
not  for  the  dead,  nor  for  those  of  whom  it  may  be 
known  that  they  have  sinned  the  sin  unto  death. 

V.  The  reading  of  the  Scriptures,  preaching  and 
hearing  of  the  word  of  God,  singing  of  psalms,  as  also 
the  administration  of  baptism  and  the  Lord's  supper, 
are  all  parts  of  religious  worship  of  God,  to  be  per- 
formed in  obedience  unto  God,  with  understanding, 
faith,  reverence  and  godly  fear.  Solemn  humiliations 
with  fastings,  and  thanksgiving  upon  special  occasions, 
are  in  their  several  times  and  seasons  to  be  used  in  an 
holy  and  religious  manner. 

VI.  Neither  prayer  nor  any  other  part  of  religious 
w^orship,  is  now  under  the  gospel  either  tied  unto,  or 
made  more  acceptable  by  any  place  in  which  it  is  per- 
formed, or  towards  which  it  is  directed  :  but  God  is  to 
be  worshipped  every  where  in  spirit  and  in  truth,  as  in 
private  families  daily,  and  in  secret  each  one  by  him- 
self, so  more  solemnly  in  the  public  assemblies,  w^hich 
are  not  carelessly  nor  wilfully  to  be  neglected,  or  for- 
saken, when  God  by  his  word  or  providence  calleth 
thereunto. 

VII.  As  it  is  of  the  law  of  nature,  that  in  general  a 
proportion  of  time  by  God's  appointment  be  set  apart 
for  the  worship  of  God  ;  so  by  his  word  in  a  positive, 
moral  and  perpetual  commandment,  binding  all  men  in 
all  ages,  he  hath  particularly  appointed  one  day  in 
seven  for  a  Sabbath  to  be  kept  holy  unto  him,  which 
from  the  beginning  of  the  world  to  the  resurrection  of 
Christ,  was  the  last  day  of  the  week,  and  from  the  res- 


103 

urrection  of  Christ,  was  changed  into  the  first  day  of  the 
week,  which  in  scripture  is  called  the  Lord's  day,  and 
is  to  be  continued  to  the  end  of  the  world  as  the  Chris- 
tian Sabbath,  the  observation  of  the  last  day  of  the 
week  being  abolished. 

VIII.  This  Sabbath  is  then  kept  holy  unto  the  Lord, 
when  men  after  a  due  preparing  of  their  hearts,  and 
ordering  their  common  affairs  beforehand,  do  not  only 
observe  an  holy  rest  all  the  day  from  their  own  works, 
words,  and  thoughts  about  their  worldly  employments 
and  recreations,  but  also  are  taken  up  the  whole  time 
in  tlie  public  and  private  exercises  of  his  worship,  and 
in  the  duties  of  necessity  and  mercy. 


CHAP.  XXIII. 

Of  Lawful  Oalhs  and  Vows. 

A  LAWFUL  oath  is  a  part  of  religious  worship, 
wherein  the  person  swearing  in  truth,  righteousness 
and  judgment,  solemnly  calleth  God  to  witness  what  he 
asserteth  or  promiseth,  and  to  judge  him  according  to 
the  truth  or  falsehood  of  what  he  sweareth. 

II.  The  name  of  God  only  is  that  by  which  men 
ought  to  swear,  and  therein  it  is  to  be  used  with  all 
holy  fear  and  reverence  :  therefore  to  swear  vainly  or 
rashly  by  that  glorious  and  dreadful  name,  or  to  swear 
at  all  by  any  other  thing,  is  sinful,  and  to  be  abhorred  : 
yet  as  in  matters  of  weight  and  moment  an  oath  is 
warranted  by  the  word  of  God,  under  the  New  Testa- 
ment, as  well  as  under  the  old  ;  so  a  lawful  oath,  being 
imposed  by  lawful  authority  in  such  matters,  ought  to 
be  taken. 

III.  Whosoever  takeih  an  oath  warranted  by  the 
word  of  God,  ought  duly  to  consider  the  weightiness  of 
so  solemn  an  act,  and  therein  to  avouch  nothing  but 
what  he  is  fully  persuaded   is  the  truth  :  neither   may 


104 

any  man  bind  himself  by  oath  to  any  thing,  but  what  is 
good  and  just,  and  what  he  believeth  so  to  be,  and 
what  he  is  able  and  resolved  to  perform.  Yet  it  is  a 
sin  to  refuse  an  oath  touching  any  thing  that  is  good 
and  just,  being  lawfully  imposed  by  authority. 

IV.  An  oath  is  to  be  taken  in  the  plain  and  common 
sense  of  the  words,  without  equivocation,  or  mental 
reservation  :  It  cannot  oblige  to  sin,  but  in  any  thing 
not  sinful  being  taken,  it  binds  to  performance,  although 
to  a  man's  own  hurt ;  nor  is  it  to  be  violated,  although 
made  to  heretics  or  infidels. 

V.  A  vow,  which  is  not  to  be  made  to  any  creature, 
but  God  alone,  is  of  the  like  nature  with  a  promissory 
oath,  and  ought  to  be  made  with  the  like  religious  care, 
and  to  be  performed  with  the  like  faithfulness. 

VI.  Popish  monastical  vows  of  perpetual  single  life, 
professed  poverty,  and  regular  obedience,  are  so  far 
from  being  degrees  of  higher  perfection,  that  they  are 
superstitious  and  sinful  snares,  in  wdiich  no  Christian 
may  entangle  himself. 


CHAP.  XXIV. 

Of  the  Civil   Magistrate. 

God  the  supreme  Lord  and  King,  of  all  the  world, 
halh  ordained  civil  magistrates  to  be  under  him,  over 
the  people  for  his  own  glory  and  the  public  good  ;  and 
to  this  end  hath  armed  them  with  the  power  of  the 
sword,  for  the  defence  and  encouragement  of  them  that 
do  good,  and  for  the  punishment  of  evil  doers. 

It.  It  is  lawful  for  Christians  to  accept  and  execute 
the  office  of  a  magistrate,  when  called  thereunto  :  In 
the  management  whereof,  as  they  ought  especially  to 
maintain  piety,  justice  and  peace,  according  to  the 
wholesome  laws  of  each  commonwealth,  so  for  that  end 
they  may  lawfully  now  under  the  New  Testament  wage 
w^ar  upon  just  and  necessary  occasion. 


105 

III.  They,  who  upon  pretence  of  Christian  liberty 
shall  oppose  any  lawful  power,  or  the  lawful  exercises 
of  it,  resist  the  ordinance  of  God,  and  for  their  publish- 
ing of  such  opinions,  or  maintaining  of  such  practices 
as  are  contrary  to  the  hght  of  nature,  or  to  the  known 
principles  of  Christianit}^  whether  concerning  faith, 
worship  or  conversation,  or  to  the  power  of  godliness, 
or  such  erroneous  opinions  or  practices,  as  either  in 
their  own  nature,  or  in  the  manner  of  publishing  or 
maintaining  them,  are  destructive  to  the  external  peace 
and  order  which  Christ  hath  established  in  the  church, 
they  may  lawfully  be  called  to  account,  and  proceeded 
against  by  the  censures  of  the  church,  and  by  the  pow- 
er of  the  civil  magistrate ;  yet  in  such  differences  about 
the  doctrines  of  the  gospel,  or  ways  of  the  worship  of 
God,  as  may  befall  men  exercising  a  good  conscience, 
manifesting  it  in  their  conversation,  and  holding  the 
foundation,  and  duly  observing  the  rules  of  peace  and 
order,  there  is  no  warrant  for  the  magistrate  to  abridge 
them  of  their  liberty. 

IV.  It  is  the  duty  of  people  to  pray  for  magistrates, 
to  honor  their  persons,  to  pay  them  tribute  and  other 
dues,  to  obey  their  lawful  commands,  and  to  be  sub- 
ject to  their  authority  for  conscience  sake.  Infidelity, 
or  difference  in  religion,  doth  not  make  void  the  mag- 
istrates' just  and  legal  authority,  nor  free  the  people 
from  their  due  obedience  to  him  :  from  which  ecclesi- 
astical persons  are  not  exempted,  mucli  less  hath  the 
Pope  any  power  or  jurisdiction  over  them  in  their  do- 
minions, or  over  any  of  their  people,  and  least  of  all  to 
deprive  them  of  their  dominions  or  lives,  if  he  shall 
judge  them  to  be  heretics,  or  upon  any  other  pretence 

whatsoever. 

9:. 


106 


CHAP.    XXV. 

Of  Marriage. 

Marriage  is  to  be  between  one  man  and  one  wo- 
man :  neither  is  it  lawful  for  any  man  to  have  more 
than  one  wife,  nor  for  any  woman  to  have  more  than 
one  husband  at  the  same  time. 

II.  Marriage  was  ordained  for  the  mutual  help  of 
husband  and  wife,  for  the  increase  of  mankind  with  a 
legitimate  issue,  and  of  the  church  with  an  holy  seed, 
and  for  preventing  of  uncleanness. 

III.  It  is  lawful  for  all  sorts  of  people  to  marry,  who 
are  able  with  judgment  to  give  their  consent.  Yet  it 
is  the  duty  of  Christians  to  marry  in  the  Lord,  and 
therefore  such  as  profess  the  true  reformed  religion, 
should  not  marry  with  Infidels,  Papists,  or  other  Idol- 
aters :  neither  should  such  as  are  godly,  be  unequally 
yoked  by  marrying  such  as  are  wicked  in  their  hfe,  or 
maintain  damnable  heresy. 

IV.  Marriage  ought  not  to  be  within  the  degrees  of 
consanguinity  or  affinity  forbidden  in  the  word,  nor  can 
such  incestuous  marriages  ever  be  made  lawful  by  any 
law  of  man,  or  consent  of  parties,  so  as  those  persons 
may  live  together  as  man  and  wife. 


CHAP.  XXVI. 

Of  the  Church. 

The  Catholic  or  Universal  church,  which  is  invisible, 
consists  of  the  whole  number  of  the  elect,  that  have 
been,  are,  or  shall  be  gathered  into  one  under  Christ 
the  head  thereof,  and  is  the  spouse,  the  body,  the  ful- 
ness of  him  that  filleth  all  in  all. 

II.  Tlie  whole  body  of  men  throughout  the  world, 
professing  the  faith  of  the  gospel,  and  obedience  unto 


107 

God  by  Christ  according  unto  it,  not  destroying  their 
own  profession  by  any  errors  everting  the  foundation, 
01-  unhohness  of  conversation,  they  and  their  children 
with  them  are,  and  may  be  called  the  visible  Catholic 
church  of  Christ,  although  as  such  it  is  not  intrusted 
with  any  officers  to  rule  or  govern  over  the  whole 
body. 

III.  The  purest  churches  under  heaven  are  subject 
both  to  mixture  and  error,  and  some  have  so  degene- 
rated as  to  become  no  churches  of  Christ,  but  syna- 
gogues of  satan  :  nevertheless  Christ  always  hath  had, 
and  ever  shall  have  a  visible  kingdom  in  this  world,  to 
the  end  thereof,  of  such  as  believe  in  him,  and  make 
profession  of  his  name. 

IV.  There  is  no  other  head  of  the  church  but  the 
Lord  Jesus  Christ,  nor  can  the  Pope  of  Rome  in  any 
sense  be  head  thereof,  but  is  that  antichrist,  that  man 
of  sin,  and  son  of  perdition,  that  exalteth  himself  in 
the  church  against  Christ,  and  all  that  is  called  God, 
whom  the  Lord  shall  destroy  with  the  brightness  of  his 
coming. 

V.  As  the  Lord  in  his  care  and  love  towards  his 
church,  hath  in  his  infinite  wise  providence,  exercised 
it  with  great  variety  in  all  ages  for  the  good  of  them 
that  love  him,  and  his  own  glory  ;  so  according  to  his 
promise,  we  expect  that  in  the  latter  days,  antichrist 
being  destroyed,  the  Jews  called,  and  the  adversaries 
of  the  kingdom  of  his  dear  Son  broken,  the  churches  of 
Christ  being  enlarged  and  edified,  through  a  free  and 
plentiful  communication  of  light  and  grace,  shall  enjoy 
in  this  world  a  more  quiet,  peaceable  and  glorious  con- 
dition, than  they  have  enjoyed. 


108 


CHAP.  XXVII. 

Of  the  Communion  of  Saints. 

All  Saints  that  are  united  to  Jesus  Christ  their  head 
by  his  Spirit  and  faith,  although  they  are  not  made 
thereby  one  person  with  him,  have  fellowship  in  his 
graces,  sufferings,  death,  resurrection  and  glory  :  and 
being  united  to  one  another  in  love,  they  have  com- 
munion in  each  others  gifts  and  graces,  and  are  obliged 
to  the  performance  of  such  duties,  public  and  private, 
as  do  conduce  to  their  mutual  good,  both  in  the  inward 
and  outward  man. 

II.  All  Saints  are  bound  to  maintain  an  holy  fellow- 
ship and  communion  in  the  worship  of  God,  and  in 
performing  such  other  spiritual  services  as  tend  to  their 
mutual  edification  :  as  also  in  relieving  each  other  in 
outward  things,  according  to  their  several  abilities  and 
necessities  :  which  communion,  though  especially  to  be 
exercised  by  them  in  the  relations  wherein  they  stand, 
whether  in  families  or  churches,  yet  as  God  offereth 
opportunity,  is  to  be  extended  unto  all  those  who  in 
every  place  call  upon  the  name  of  the  Lord  Jesus. 


CHAP.    XXVIII. 

Of  the  Sacraments. 

Sacraments  are  holy  signs  and  seals  of  the  cove- 
nant of  grace,  immediately  instituted  by  Christ,  to 
represent  him  and  his  benefits,  and  to  confirm  our 
interest  in  him,  and  solemnly  to  engage  us  to  the  ser- 
vice of  God,  in  Christ,  according  to  his  word. 

II.  There  is  in  every  sacrament  a  spiritual  relation,  or 
sacramental  union  between  the  sign  and  the  thing  sig- 
nified ;  whence  it  comes  to  pass,  that  the  names  and 
eliects  of  the  one  are  attributed  to  llie  other. 


100 

III.  The  grace  which  is  exhibited  in  or  by  the  sa- 
craments rightly  used,  is  not  conferred  by  any  power  in 
them,  neither  doth  the  efficacy  of  a  sacrament  depend 
upon  the  piety  or  intention  of  him  that  doth  administer 
it,  but  upon  the  work  of  the  Spirit,  and  the  word  of  in- 
stitution, which  contains  together  with  a  precept  author- 
izing the  use  thereof,  a  promise  of  benefit  to  worthy 
receivers. 

IV.  There  be  only  two  sacraments  ordained  by 
Christ  our  Lord  in  the  gospel,  that  is  to  say,  baptism 
and  the  Lord's  supper  ;  neither  of  which  may  be  dis- 
pensed by  any  but  by  a  minister  of  the  word  lawfully 
called. 

V.  The  sacraments  of  the  Old  Testament,  in  regard 
of  the  spiritual  things  thereby  signified  and  exhibited, 
were  for  substance  the  same  with  those  of  the  New. 


CHAP.    XXIX. 

Of  Baptism. 

Baptism  is  a  sacrament  of  the  New  Testament,  or- 
dained by  Jesus  Christ,  to  be  unto  the  party  baptized 
a  sign  and  seal  of  the  covenant  of  grace,  of  his  ingrafting 
into  Christ,  of  regeneration,  of  remission  of  sins,  and  of 
his  giving  up  unto  God  through  Jesus  Christ,  to  walk 
in  newness  of  life  ;  which  ordinance  is  by  Christ's  own 
appointment  to  be  continued  in  his  church,  until  the 
end  of  the  world. 

II.  The  outward  element  to  be  used  in  this  ordi- 
nance is  water,  wherewith  the  party  is  to  be  baptized 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  by  a  minister  of  the  gospel  lawfully  called 
thereunto. 

III.  Dipping  of  the  person  into  tlie  water  is  not  ne- 
cessary, but  baptism  is  rightly  administered  by  pouring 
or  sprinkling  water  upon  the  person. 


110 

IV.  Not  only  those  that  do  actually  profess  Faith 
in,  and  obedience  unto  Christ,  but  also  the  infants  of 
one  or  both  believing  parents  are  to  be  baptized,  and 
those  only. 

V.  Alihou.^h  it  be  a  great  sin  to  contemn  or  neglect 
this  ordinance,  yet  grace  and  salvation  are  not  so  in- 
separably annexed  to  it,  as  that  no  person  can  be  re- 
generated or  saved  without  it ;  or  that  all  that  are 
baptized  are  undoubtedly  regenerated. 

VI.  The  efficacy  of  baptism  is  not  tied  to  that  mo- 
ment of  time  wherein  it  is  administered,  yet  notwith- 
standing, by  the  right  use  of  this  ordinance,  the  grace 
promised  is  not  only  offered,  but  really  exhibited  and 
conferred  by  the  Holy  Ghost  to  such  (whether  of  age 
or  infants)  as  that  grace  belongeth  unto,  according  to 
the  counsel  of  God's  own  will  in  his  appointed  time. 

VII.  Baptism  is  but  once  to  be  administered  to  any 
person. 


CHAP.  XXX. 

Of  the  Lord's  Supper. 

Our  Lord  Jesus  in  the  night  wherein  he  was  be- 
trayed, instituted  the  sacrament  of  his  body  and  blood, 
called  the  Lord's  supper,  to  be  observed  in  his  church- 
es to  the  end  of  the  world,  for  the  perpetual  remem- 
brance, and  showing  forth  of  the  sacrifice  of  himself  in 
his  death,  the  sealing  of  all  benefits  thereof  unto  true 
believers,  their  spiritual  nourishment  and  growth  in 
him,  their  further  engagement  in  and  to  all  duties 
which  they  owe  unto  him,  and  to  be  a  bond  and  pledge 
of  their  communion  with  him,  and  with  each  other. 

II.  In  this  sacrament  Christ  is  not  offered  up  to  his 
Father,  nor  any  real  sacrifice  made  at  all  for  remission 
of  sin  of  the  quick  or  dead,  but  only  a  memorial  of 
that  one  offering  up  of  himself  upon  the  cross  once  for 
all,  and  a  spiritual  oblation  of  all   possible  praise  unto 


Ill 

God  for  the  same ;  so  that  the  Popish  sacrifice  of  the 
mass  (as  they  call  it)  is  most  abominable  injurious  to 
Christ's  own  only  sacrifice,  the  alone  propitiation  for 
all  the  sins  of  the  elect. 

III.  The  Lord  Jesus  hath  in  this  ordinance  appoint- 
ed his  ministers  to  declare  his  word  of  institution  to  the 
people,  to  pray  and  bless  the  elements  of  bread  and 
wine,  and  thereby  to  set  them  apart  from  a  common  to 
an  holy  use,  and  to  take  and  break  the  bread,  to  take 
the  cup,  and  (they  communicating  also  themselves)  to 
give  both  to  the  communicants,  but  to  none  who  are 
not  then  present  in  the  congregation. 

IV.  Private  masses,  or  receiving  the  sacrament  by 
a  priest,  or  any  other  alone,  as  likewise  the  denial  of 
the  cup  to  the  people,  worshipping  the  elements,  the 
lifting  them  up,  or  carrying  them  about  for  adoration, 
and  the  reserving  them  for  any  pretended  religious 
use,  are  all  contrary  to  the  nature  of  this  sacrament, 
and  to  the  institution  of  Christ. 

V.  The  outward  elements  in  this  sacrament  duly  set 
apart  to  the  uses  ordained  by  Christ,  have  such  rela- 
tion to  him  crucified,  as  that  truly,  yet  sacramentally 
only,  they  are  sometimes  called  by  the  name  of  the 
things  they  represent,  to  wit,  the  body  and  blood  of 
Christ ;  albeit  in  substance  and  nature  they  still  remain 
truly  and  only  bread  and  wine  as  they  were  before. 

VI.  That  doctrine  which  maintains  a  change  of  the 
substance  of  bread  and  wine,  into  the  substance  of 
Christ's  body  and  blood  (commonly  called  transub- 
stantiation)  by  consecration  of  a  priest,  or  by  any  other 
way,  is  repugnant  not  to  the  scriptures  alone,  but  even 
to  coinmon  sense  and  reason,  overthroweth  the  nature 
of  tlie  sacrament,  and  hath  been,  and  is  the  cause  of 
manifold  superstitions,  yea,  of  gross  idolatries. 

VII.  Worthy  receivers  outwardly  partaking  of  the 
visible  elements  in  this  sacrament,  do  then  also  inwardly 
by  Faith,  really  and  indeed,  yet  not  carnally  and  cor- 
porally, but  spiritually,  receive  and   feed  upon  Christ 


112 

crucified,  and  all  benefits  of  his  death;  the  body  and 
blood  of  Christ  being  then  not  corporally  or  carnally 
in,  whh,  or  under  the  bread  and  wine,  yet  as  really, 
but  spiritually  present  to  the  Faith  of  believers  in  that 
ordinance,  as  the  elements  themselves  are  to  their  out- 
ward senses. 

VIII.  All  ignorant  and  ungodly  persons,  as  they  are 
unfit  to  enjoy  communion  with  Christ,  so  are  they  un- 
worthy of  the  Lord's  table,  and  cannot  without  great 
sin  against  him,  whilst  they  remain  such,  partake  of 
these  holy  mysteries,  or  be  admitted  thereunto  ;  yea, 
whosoever  shall  receive  unworthily,  are  guilty  of  the 
body  and  blood  of  the  Lord,  eating  and  drinking  judg- 
ment to  themselves. 


CHAP.  XXXI. 

Of  the  state  of  Man  after  Death,  and  of  the  Resurrection  of  the  Dead. 

The  bodies  of  men  after  death  return  to  dust,  and 
see  corruption;  but  their  souls  (which  neither  die  nor 
sleep)  having  an  immortal  substance,  immediately  re- 
turn to  God  who  gave  them,  the  souls  of  the  righteous 
being  then  made  perfect  in  holiness,  are  received  into 
the  highest  heavens,  where  they  behold  the  face  of  God 
in  light  and  glory,  waiting  for  the  full  redemption  of 
their  bodies  :  and  the  souls  of  the  wicked  are  cast  into 
hell,  where  they  remain  in  torment  and  utter  darkness, 
reserved  to  the  judgment  of  the  great  day  :  besides 
these  two  places  of  souls  separated  from  their  bodies, 
the  scripture  acknowledgeth  none. 

II.  At  the  last  day  such  as  are  found  alive  shall  not 
die,  but  be  changed,  and  all  the  dead  shall  be  raised 
up  with  the  self  same  bodies,  and  none  other,  although 
with  different  qualities,  which  shall  be  united  again  to 
their  souls  forever. 

III.  The  bodies  of  the  unjust  shall  by  the  power  of 
Christ  be  raised  to  dishonor  ;  the  bodies  of  the  just  by 


113 

his  Spirit  unto  honor,  and  be  made  conformable  to  his 
own  glorious  body. 


CHAP.  XXXII. 

Of  the  Last  Judgment. 

God  hath  appointed  a  day  wherein  he  will  judge  the 
world  in  righteousness  by  Jesus  Clirist,  to  whom  all 
power  and  judgment  is  given  by  the  Father  :  in  which 
day,  not  only  the  apostate  Angels  shall  be  judged,  but 
likewise  all  persons  that  have  lived  upon  earth,  shall 
appear  before  the  tribunal  of  Christ,  to  give  an  account 
of  their  tiioughts,  words  and  deeds,  and  to  receive  ac- 
cording to  what  they  have  done  in  the  body,  whether 
good  or  evil. 

II.  The  end  of  God's  appointing  this  day,  is  for  the 
manifestation  of  the  glory  of  his  mercy  in  the  eternal 
salvation  of  the  elect,  and  of  his  justice  in  the  damna- 
tion of  the  reprobate,  who  are  wicked  and  disobedient : 
for  then  shall  the  righteous  go  into  everlasting  life,  and 
receive  that  fulness  of  joy  and  glory,  with  everlasting 
reward  in  the  presence  of  the  Lord,  but  the  wicked, 
who  know  not  God,  and  obey  not  the  gospel  of  Jesus 
Christ,  shall  be  cast  into  eternal  torments,  and  be  pun- 
ished with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power. 

III.  As  Christ  w^ould  have  us  to  be  certainly  per- 
suaded that  there  shall  be  a  judgment,  both  to  deter 
all  men  from  sin,  and  for  the  greater  consolation  of  the 
godly  in  their  adversity  5  so  will  he  have  that  day  un- 
known to  men,  that  they  may  shake  off  all  carnal  secu- 
rity, and  be  always  watchful,  because  they  know  not  at 
what  hour  the  Lord  will  come,  and  may  be  ever  pre- 
pared to  say,  Come  Lord  Jesus,  come  quickly.     Amen. 

10 


CONSTITUTION 

OF    THE 

CHURCHES    OF    COIVNECTICUT, 

COMMOXLY    CALLED 

THE    SAYBROOK    PLATFORM. 


The  churches  of  Connecticut  were  represented  in  the 
general  synod  at  Cambridge,  in  1648,  and  adopted  the 
Platform  of  Discipline  there  recommended.  According  to 
this  rule  they  professed  to  walk,  for  the  next  sixty  years. 
Many,  however,  were  not  entirely  satisfied  with  the  Cam- 
bridge Platform,  as  it  ''  made  no  provision  for  the  general 
meeting  of  ministers,  or  for  their  union  in  associations,  or 
in  consociations."  Some  closer  bond  of  union  among 
churches  and  ministers  seems  to  have  been  early  and 
generally  desired.  In  1668,  an  act  passed  the  legislature 
of  the  colony,  authorising  several  of  the  ministers  to  meet 
at  Saybrook,  to  devise  some  general  plan  of  church  com- 
munion and  discipline.  "  This  appears  to  have  been  the 
first  step,  towards  forming  a  religious  constitution."  In 
1703,  there  was  a  general  synod  of  the  churches  in  the 
colony,  to  give  their  consent  to  a  Confession  of  Faith. 
After  examining  and  adopting  the  Westminster  and  Savoy 
Confessions,  "  they  also  drew  up  certain  rules  of  ecclesias- 
tical union  in  discipline,  as  preparatory  to  another  general 
synod  which  they  had  in  contemplation.  In  May,  1708, 
the  legislature  passed  an  act,  requiring  the  ministers  and 
churches  to  meet  and  form  an  ecclesiastical  constitution. 
The  apprehensions  and  wishes  of  the  assembly  will,  in 


116 

the  best  manner,  be  discovered  by  their  own  act,  which  is 
in  the  words  following  : 

"This  assembly,  from  their  own  observation,  and  the 
complaint  of  many  others,  being  made  sensible  of  the 
defects  of  the  discipline  of  the  churches  of  this  govern- 
ment, arising  from  the  want  of  a  more  explicit  asserting 
of  the  rules  given  for  that  end  in  the  holy  scriptures  ; 
from  which  would  arise  a  permanent  establishment  among 
ourselves,  a  good  and  regular  issue  in  cases  subject  to 
ecclesiastical  discipline,  glory  to  Christ,  our  head,  and 
edification  to  his  members ;  hath  seen  fit  to  ordain  and 
require,  and  it  is  by  the  authority  of  the  same  ordained 
and  required,  that  the  ministers  of  the  several  counties  in 
this  government  shall  meet  together,  at  their  respective 
county  towns,  with  such  messengers,  as  the  churches  to 
which  they  belong  shall  see  cause  to  send  with  them,  on 
the  last  Monday  in  June  next ;  there  to  consider  and 
agree  upon  those  methods  and  rules  for  the  management 
of  ecclesiastical  discipline,  which  by  them  shall  be  judged 
agreeable  and  conformable  to  the  word  of  God,  and  shall, 
at  the  same  meeting,  appoint  two  or  more  of  their  number 
to  be  their  delegates,  who  shall  all  meet  together  at  Say- 
brook,  at  the  next  commencement  to  be  held  there ; 
where  they  shall  compare  the  results  of  the  ministers  of 
the  several  counties,  and  out  of  and  from  them,  to  draw  a 
form  of  ecclesiastical  discipline,  which,  by  two  or  more 
persons  delegated  by  them,  shall  be  offered  to  this  court, 
at  their  session  at  New-Haven,  in  October  next,  to  be 
considered  of  and  confirmed  by  them  :  and  the  expense 
of  the  above  mentioned  meetings  shall  be  defrayed  out  of 
the  public  treasury  of  this  colony. 
*'  A  true  copy  of  the  record, 

"  Test.      Eleazer  Kimberly,  Secretary." 
^    "  According  to  the  act  of  the  assembly,  the  ministers  and 
churches  of  the  several  counties  convened,  at  the  time 


117 

appointed,  and  made  their  respective  drafts  of  discipline, 
and  chose  their  delegates  for  the  general  meeting  at  Say- 
brook,  in  September. 

"  The  ministers  and  messengers  chosen  for  this  council, 
and  its  result,  will  appear  from  their  minutes." 

"  At  a  meeting  of  delegates  from  the  councils  of  the 
several  counties  of  Connecticut  colony,  in  New-Eng- 
land, in  America,  at  Saybrook,  Sept.  9th,  1708, 

PRESENT, 

From  tlie  council  of  Hartford  county  : — The  Rev. 
Timothy  Woodbridge,  Noadiah  Russell,  and  Stephen 
Mix.     Messenger,  John  Haynes,  Esq. 

From  the  council  in  Fairfield  county  : — The  Rev. 
Charles  Chauncey  and  John  Davenport.  Messenger, 
deacon  Samuel  Hoyt. 

From  the  council  in  New-London  county  : — The 
Rev.  James  Noyes,  Thomas  Buckingham,  Moses 
Noyes,  and  John  Woodward.  Messengers,  Robert 
Chapman,  deacon  William  Parker. 

From  the  council  of  New-Haven  county : — The 
Rev.  Samuel  Andrew,  James  Pierpont,  and  Samuel 
Russell. 

The  Rev.  James  Noyes  and  Thomas  Buckingham 
being  chosen  moderators.  The  Rev.  Stephen  Mix  and 
John  Woodward  being  chosen  scribes. 

In  compliance  with  an  order  of  the  general  assem- 
bly, May  13th,  1708,  after  humble  addresses  to  the 
throne  of  grace  for  the  divine  presence,  assistance,  and 
blessing  upon  us,  having  our  eyes  upon  the  word  of 
God  and  the  constitution  of  our  churches,  We  agree 
that  the  confession  of  faith  owned  and  assented  unto 
by  the  elders  and  messengers  assembled  at  Boston,  in 
New-England,  May  12th,  IGSO,  being  the  second  ses- 
sion of  that  synod,  be  recommended  to  the  honorable 
general  assembly  of  this  colony,  at  the  next  session, 
10* 


118 

for  their  public  testimony  thereunto,  as  the  faith  of 
the  churches  of  this  colony.* 

We  agree  also,  that  the  heads  of  agreement  assented 
to  by  the  united  ministers,  formerly  called  presbyterian 
and  congregational,  be  observed  by  the  churches 
throughout  this  colony. f 

And  for  the  better  regulation  of  the  administration 
of  church  discipline,  in  relation  to  all  cases  ecclesiasti- 
cal, both  in  particular  churches  and  councils,  to  the 
full  determining  and  executing  the  rules  in  all  such 
cases,  it  is  agreed, 

I.  That  the  elder,  or  elders  of  a  particular  church, 
with  the  consent  of  the  brethren  of  the  same,  have 
power,  and  ought  to  exercise  church  discipline,  accor- 
ding to  the  rule  of  God's  word,  in  relation  to  all  scan- 
dals that  fail  out  within  the  same.  And  it  may  be 
meet,  in  all  cases  of  difficulty,  for  the  respective  pas- 
tors of  particular  churches,  to  take  advice  of  the  el- 
ders of  the  churches  in  the  neighborhood,  before  they 
proceed  to  censure  in  such  cases. 

II.  That  the  churches  v/hich  are  neighboring  to 
each  other,  shall  consociate,  for  mutual  affording  to 
each  other  such  assistance  as  may  be  requisite,  upon 
all  occasions  ecclesiastical.  And  that  the  particular 
pastors  and  churches,  within  the  respective  counties  in 
this  government,  shall  be  one  consociation,  (or  more,  if 
they  shall  judge  meet,)  for  the  end  aforesaid. 

III.  That  all  cases  of  scandal,  that  fall  out  within 
the  circuit  of  any  of  the  aforesaid  consociations,  shall 
be  brought  to  a  council  of  the  elders,  and  also  messen- 
gers of  tlie  churches  within  the  said  circuit,  i.  e.  the 
churches  of  one  consociation,  if  they  see  cause  to  send 
messengers,  when  there  shall  be  need  of  a  council  for 
the  determination  of  them. 

*  The  same  that  is  printed  in  this  volume. — Editor. 

f  The  heads  of  agreement  here  referred  to  were  adopted  by  the  Presbyterians  and 
Congregatlonalists  in  England,  about  the  year  1C90.  They  are  printed  in  this 
volume. — Editor. 


119 

IV.  That,  according  to  the  common  practice  of  our 
churches,  nothing  shall  be  deemed  an  act  or  judgment 
of  any  council,  which  hath  not  the  act  of  the  major  part 
of  the  elders  present  concurring,  and  such  a  number  of 
the  messengers  present,  as  makes  the  majority  of  the 
council  :  provided  that  if  any  such  church  shall  not  see 
cause  to  send  any  messengers  to  the  council,  or  the 
persons  chosen  by  them  shall  not  attend,  neither  of 
these  shall  be  any  obstruction  to  the  proceedings  of  the 
council,  or  invalidate  any  of  their  acts. 

V.  That  when  any  case  is  orderly  brought  before 
any  council  of  the  churches,  it  shall  there  be  heard 
and  determined,  which,  (unless  orderly  removed  from 
thence,)  shall  be  a  final  issue  ;  and  all  parties  therein 
concerned  shall  sit  down  and  be  determined  thereby. 
And  the  council  so  hearing,  and  giving  the  result  or 
final  issue,  in  the  said  case,  as  aforesaid,  shall  see  their 
determination,  or  judgment,  duly  executed  and  attend- 
ed, in  such  way  or  manner,  as  shall,  in  their  judg- 
ment, be  most  suitable  and  agreeable  to  the  word  of 
God. 

VI.  That  if  any  pastor  and  church  doth  obstinately 
refuse  a  due  attendance  and  conformity  to  the  deter- 
mination of  the  council,  that  hath  the  cognizance  of  the 
case,  and  determlneth  it  as  above,  after  due  patience 
used,  they  shall  be  reputed  guilty  of  scandalous  con- 
tempt, and  dealt  with  as  the  rule  of  God's  word  in  such 
case  doth  provide,  and  the  sentence  of  non-communion 
shall  be  declared  against  such  pastor  and  church.  And 
the  churches  are  to  approve  of  the  said  sentence,  by 
withdrawing  from  the  communion  of  the  pastor  and 
church,  which  so  refused  to  be  healed. 

VII.  That,  in  case  any  difficulties  shall  arise  in  any 
of  the  churches  in  this  colony,  which  cannot  be  issued 
without  considerable  disquiet,  that  church,  in  which 
they  arise,  (or  that  minister  or  member  aggrieved  with 
them,)  shall  apply  themselves  to  the  council  of  the 
consociated  churches  of  the  circuit,  to  which  the  said 


120 

church  belongs ;  who,  if  they  see  cause,  shall  there- 
upon convene,  hear,  and  determine  such  cases  of  diffi- 
culty, unless  the  matter  brought  before  them,  shall  be 
judged  so  great  in  the  nature  of  it,  or  so  doubtful  in 
the  issue,  or  of  such  general  concern,  that  the  said 
council  shall  judge  best  that  it  be  referred  to  a  fuller 
council,  consisting  of  the  churches  of  the  other  conso- 
ciation within  the  same  county,  (or  of  the  next  adjoin- 
ing consociation  of  another  county,  if  there  be  not  two 
consociations  in  the  county  where  the  difficulty  ariseth,) 
who,  together  with  themselves,  shall  hear,  judge,  deter- 
mine, and  finally  issue  such  case,  according  to  the 
word  of  God. 

VIII.  That  a  particular  church,  in  which  any  diffi- 
culty doth  arise,  may,  if  they  see  cause,  call  a  council 
of  the  consociated  churches  of  the  circuit  to  which  the 
church  belongs,  before  they  proceed  to  sentence  there- 
in ;  but  there  is  not  the  same  liberty  to  an  offending 
brother,  to  call  the  council,  before  the  church  to  which 
be  belongs  proceed  to  excommunication  in  the  said 
case,  unless  with  the  consent  of  the  church. 

IX.  That  all  the  churches  of  the  respective  conso- 
ciations shall  choose,  if  they  see  cause,  one  or  two 
members  of  each  church,  to  represent  them  in  the 
councils  of  the  said  churches,  as  occasion  may  call  for 
them,  who  shall  stand  in  that  capacity  till  new  be 
chosen  for  the  same  service,  unless  any  church  shall 
incline  to  choose  their  messengers  anew,  upon  the  con- 
vening of  such  councils. 

X.  That  the  minister  or  ministers  of  the  county 
towns,  or  where  there  are  no  ministers  in  such  towns, 
the  two  next  ministers  to  the  said  town,  shall,  as  soon 
as  conveniently  may  be,  appoint  time  and  place  for  the 
meeting  of  the  elders  and  messengers  of  the  churches 
in  said  county,  in  order  to  their  forming  themselves 
into  one  or  more  consociations,  and  notify  the  time  and 
place  to  the  elders  and  churches  of  that  county  who 
shall  attend  at  the  same,  the  elders  in  their  persons, 


121 

and  the  churches  by  their  messengers,  if  they  see  cause 
to  send  them.  Which  elders  and  messengers,  so  as- 
sembled in  council,  as  also  any  other  council  hereby 
allowed  of,  shall  have  power  to  adjourn  themselves,  as 
need  shall  be,  for  the  space  of  one  year,  after  the 
beginning  or  first  session  of  the  said  council,  and  no 
longer.  And  that  minister  who  was  chosen  at  the  last 
session  of  any  council,  to  be  moderator,  shall,  with  the 
advice  and  consent  of  two  more  elders,  (or,  in  case  of 
the  moderator's  death,  any  two  elders  of  the  same  con- 
sociation,) call  another  council  within  the  circuit,  when 
they  shall  judge  there  is  need  thereof.  And  all  coun- 
cils may  prescribe  rules,  as  occasion  may  require,  and 
wdiatever  they  judge  needful  within  their  circuit,  for 
the  well  performing  and  orderly  managing  the  several 
acts,  to  be  attended  by  them,  or  matters  that  come 
under  their  cognizance. 

XI.  That  if  any  person  or  persons,  orderly  com- 
plained of  to  a  council,  or  that  are  witnesses  to  such 
complaints,  (having  regular  notification  to  appear,)  shall 
refuse,  or  neglect  so  to  do,  in  the  place,  and  at  the  time 
specified  in  the  warning  given,  except  they  or  he  give 
some  satisfying  reason  thereof  to  the  said  council,  they 
shall  be  judged  guilty  of  scandalous  contempt. 

XII.  That  the  teaching  elders  of  each  county  shall 
be  one  association,  (or  more,  if  they  see  cause,)  which 
association,  or  associations,  shall  assemble  twice  a  year, 
at  least,  at  such  time  and  place  as  they  shall  appoint, 
to  consult  the  duties  of  their  office,  and  the  common 
interest  of  the  churches,  who  shall  consider  and  resolve 
questions  and  cases  of  importance  which  shall  be  offered 
by  any  among  themselves  or  others  ;  who  also  shall 
have  power  of  examining  and  recommending  the  can- 
didates of  the  ministry  to  the  work  thereof. 

XIII.  That  the  said  associated  pastors  shall  take 
notice  of  any  among  themselves,  that  may  be  accused 
of  scandal  or  heresy,  unto  or  cognizable  by  them, 
examine  the   matter  carefully,  and    if  they   find  just 


122. 

occasion  shall  direct  to  the  calling  of  tlie  council,  where 
such  offenders  shall  be  duly  proceeded  against. 

XIV.  That  the  associated  pastors  shall  also  be  con- 
sulted by  bereaved  churches,  belonging  to  their  asso- 
ciation, and  recommend  to  such  churches  such  persons, 
as  may  be  fit  to  be  called  and  settled  in  the  work  of 
the  gospel  ministry  among  them.  And  if  such  bereaved 
churches  shall  not  seasonably  call  and  settle  a  minister 
among  them,  the  said  associated  pastors  shall  lay  the 
state  of  such  bereaved  church  before  the  general  assem- 
bly of  this  colony,  that  they  may  take  order  concerning 
them,  as  shall  be  found  necessary  for  their  peace  and 
edification. 

XV.  That  it  be  recommended  as  expedient,  that  all 
the  associations  in  this  colony  do  meet  in  a  general 
association,  by  their  respective  delegates,  one  or  more 
out  of  each  association,  once  a  year,  the  first  meeting 
to  be  at  Hartford,  at  the  general  election  next  ensuing 
the  date  hereof,  and  so  annually  in  all  the  counties 
successively,  at  such  time  and  place,  as  they  the  said 
delegates  shall  in  their  annual  meetings  appoint." 

"  The  confession  of  faith,  heads  of  agreement,  and  these 
articles  of  discipline  having  unanimously  passed,  and  been 
signed  by  the  scribes,  were  presented  to  the  legislature 
the  succeeding  October,  for  their  approbation  and  estab- 
lishment. Upon  which  they  passed  the  following  adopting 
act : 

"  At  a  general  court  holden  at  New-Haven,  October  1708. 

'^  The  reverend  ministers,  delegates  from  the  elders  and 
messengers  of  this  government,  met  at  Saybrook,  Sep- 
tember 9th,  1708,  having  presented  to  this  assembly  a 
Confession  of  Faith,  and  Heads  of  Agreement,  and  regu- 
lations in  the  administration  of  church  discipline,  as 
unanimously  agreed  and  consented  to  by  the  elders  and 
churches  in  this  government ;  this  assembly  doth  declare 
their  great  approbation  of  such  an  happy  agreement,  and 
do  ordain,  that  all  the  churches  within  this  government, 


123 

that  are,  or  shall  bo,  thus  united  in  doctrine,  worship,  and 
discipline,  be,  and  for  the  future  shall  be  owned,  and 
acknowledged  established  by  law  ;  provided  always,  that 
nothing  herein  shall  be  intended  or  construed  to  hinder 
or  prevent  any  society  or  church,  that  is  or  shall  be  al- 
lowed by  thc_  laws  of  this  government,  who  soberly  differ 
or  dissent  .'  m  the  united  churches  hereby  established, 
from  exercising  worship  and  discipline,  in  their  own  way, 
according  to  their  consciences. 

"  A  true  copy,  Test, 

"  Eleazer  Kimberly,  Secretary." 

''  The  Saybrook  Platform,  thus  unanimously  recom- 
mended by  the  elders  and  messengers  of  the  churches, 
and  adopted  by  the  legislature,  as  the  religious  constitu- 
tion of  the  colony,  met  with  a  general  reception,  thousli 
some  of  the  churches  were  extremely  opposed  to  it.'" 


L. 


^ilfc 


HEADS   OF   AGREEMENT, 


The  following  "  heads  of  agreement"  were  assented  to 
by  the  Presbyterians  and  Congregationalists  in  England, 
about  the  year  1090.  Mather,  speaking  of  this  event, 
calls  it  "  a  most  happy  uniori)'  by  which  "  all  former 
names  of  distinction  are  now  swallowed  up  in  that  blessed 
one  of  united  brethren."  This  anion  was  effected  in  no 
small  degree  through  the  instrumentality  of  Dr.  Increase 
Mather  of  Boston,  who  was  at  that  time  on  a  visit  to  his 
christian  brethren  in  England. 

HEADS    OF    AGREEMENT, 

Assented  to  by  the  United  Ministers,  formerly  called  Presbyterian 
and  Congregational. 

I. 

Of  Churches  and  Church  Members. 

1.  We  acknowledge  our  Lord  Jesus  Christ  to  have 
one  catholic  church,  or  kingdom,  comprehending  all 
that  are  united  to  him,  whether  in  heaven  or  earth. 
And  do  conceive  the  whole  multitude  of  visible  believ- 
ers, and  their  infant  seed  (commonly  called  the  catholic 
visible  church)  to  belong  to  Christ's  spiritual  kingdom 
in  this  world.  But  for  the  notion  of  a  catholic  visible 
church  here,  as  it  signifies  its  having  been  collected  into 
any  formed  society,  under  a  visible  human  head  on 
earth,  whether  one  person  singly,  or  many  collective- 
ly, we,  with  the  rest  of  protestants,  unanimously  dis- 
claim it. 

11 


126 

2.  We  agree,  that  particular  societies  of  visible 
saints,  who  under  Christ  their  head,  are  statedly  joined 
together,  for  ordinary  communion  with  one  another  in 
all  the  ordinances  of  Christ,  are  particular  churches, 
and  are  to  be  owned  by  each  other,  as  instituted 
churches  of  Christ,  though  differing  in  apprehensions 
and  practice  in  some  lesser  things. 

3.  That  none  shall  be  admitted  as  members,  in  or- 
der to  communion  in  all  the  special  ordinances  of  the 
gospel,  but  such  persons  as  are  knowing,  and  sound  in 
the  fundamental  doctrines  of  the  Christian  religion, 
without  scandal  in  their  lives  ;  and  to  a  judgment  re- 
gulated by  the  word  of  God,  are  persons  of  visible  holi- 
ness and  honesty ;  credibly  possessing  cordial  subjec- 
tion to  Jesus  Christ. 

4.  A  great  number  of  such  visible  saints,  (as  before 
described)  do  become  the  capable  subjects  of  stated 
communion  in  all  the  special  ordinances  of  Christ 
upon  their  mutual  declared  consent  and  agreement  to 
walk  together  therein  according  to  gospel  rule.  In 
which  declaration,  different  degrees  of  explicitness, 
shall  no  ways  hinder  such  churches  from  owning  each 
other,  as  instituted  churches. 

5.  Though  parochial  bounds,  be  not  of  divine  right, 
yet  for  common  edification,  the  members  of  a  particular 
church  ought  (as  much  as  conveniently  may  be)  to  hve 
near  one  another. 

6.  That  each  particular  church  hath  right  to  use 
their  own  officers  ;  and  being  furnished  with  such  as 
are  duly  qualified  and  ordained  according  to  the  gos- 
pel rule,  hath  authority  from  Christ  for  exercising  gov- 
ernment, and  of  enjoying  all  the  ordinances  of  worship 
within  itself. 

7.  In  the  administration  of  church  power,  it  belongs 
to  the  pastors  and  other  elders  of  every  particular 
church,  if  such  there  be  to  rule  and  govern,  and  to  the 
brotherhood  to  consent  according  to  the  rule  of  the 
gospel. 


127 

8.  That  all  professors  as  before  described,  are  bound 
in  duty,  as  they  have  opportunity  to  join  themselves  as 
fixed  members  of  some  particular  church  ;  their  thus 
joining  being  part  of  their  professed  subjection  to  the 
gospel  of  Christ,  and  an  instituted  means  of  their  estab- 
lishment and  edification  ;  whereby  they  are  under  the 
pastoral  care,  and  in  case  of  scandalous  or  offensive 
walking,  may  be  authoritatively  admonished  or  censur- 
ed for  their  recovery,  and  for  vindication  of  the  truth 
and  the  church  professing  it. 

9.  That  a  visible  professor  thus  joined  to  a  particu- 
lar church  ought  to  continue  stedfast  with  the  said 
church ;  and  not  forsake  the  ministry,  and  ordinances 
there  dispensed,  without  an  orderly  seeking  a  recom- 
mendation unto  another  church,  which  ought  to  be  giv- 
en, when  the  case  of  the  person  apparently  requires  it. 

IL 

Of  the  Ministry. 

1.  We  agree  that  the  ministerial  office  is  instituted 
by  Jesus  Christ  for  the  gathering,  guiding,  edifying  and 
governing  of  his  church  ;  and  continue  to  the  end  of 
the  world. 

2.  They  who  are  called  to  this  office  ought  to  be 
endued  with  competent  learning  and  ministerial  gifts, 
as  also  with  the  grace  of  God,  sound  in  judgment,  not 
novices  in  the  faith  and  knowledge  of  the  gospel ;  with- 
out scandal,  of  holy  conversation,  and  such  as  devote 
themselves  to  the  work  and  service   thereof. 

3.  That  ordinarily  none  shall  be  ordained  to  the 
work  of  this  ministry,  but  such  as  are  called  and  chosen 
thereunto  by  a  particular  church. 

4.  That  in  so  great  and  weighty  a  matter  as  the  call- 
ing and  choosing  a  pastor,  we  judge  it  ordinarily  re- 
quisite, that  every  such  church  consult  and  advise  with 
the  pastors  of  neighboring  congregations. 

5.  That   after  such  advice  the   person   consulted 


128 

about,  being  chosen  by  the  brotherhood  of  that  particu- 
lar church  over  which  he  is  to  be  set,  and  he  accept- 
ing, be  duly  ordained  and  set  apart  to  his  office  over 
them  ;  wherein  it  is  ordinarily  requisite  that  the  pastors 
of  neighboring  congregations  concur  with  the  preaching 
elder  or  elders,  if  such  there  be. 

6.  That  whereas  such  ordination  is  only  intended  for 
such  as  never  before  had  been  ordained  to  the  minis- 
terial office  ;  if  any  judge,  that  in  the  case  also  of  the 
removal  of  one  formerly  ordained,  to  a  new  station,  or 
pastoral  charge,  there  ought  to  be  a  like,  solemn  re- 
commending him  and  his  labors  to  the  grace  and  bles- 
sing of  God  ;  no  different  sentiments  or  practice  here- 
in, shall  be  any  occasion  of  contention  or  breach  of 
communion  among  us. 

7.  It  is  expedient,  that  they  who  enter  on  the  work 
of  preaching  the  gospel,  be  not  only  qualified  for  com- 
munion of  saints  ;  but  also,  that  except  in  cases  extra- 
ordinary, they  give  proof  of  their  gifts  and  fitness  for 
the  said  work,  unto  the  pastors  of  churches,  of  known 
abilities  to  discern  and  judge  of  their  qualifications; 
that  they  may  be  sent  forth  with  solemn  approbation 
and  prayer ;  which  we  judge  needful,  that  no  doubt 
may  remain  concerning  their  being  called  unto  the 
work ;  and  for  preventing  (as  much  as  in  us  Heth)  ig- 
norant and  rash  intruders. 

III. 

Of  Censures, 

1.  As  it  cannot  be  avoided,  but  that  in  the  purest 
churches  on  earth,  there  will  sometimes  offences  and 
scandals  arise  by  reason  of  hypocrisy  and  prevailing 
corruption  ;  so  Christ  hath  made  it  the  duty  of  every 
church,  to  reform  itself  by  spiritual  remedies  appoint- 
ed by  him  to  be  apphed  in  all  such  cases,  viz.  admo- 
nition and  excommunication. 

3.  Admonition,  being  the  rebuking  of  an  offending 


129 

member  in  order  to  conviction,  is  in  case  of  private 
offences  to  be  performed  according  to  the  rule  in 
]\Iatt.  xviii.  15,  IG,  17,  and  in  case  of  public  offences 
openly  before  the  church,  as  the  honor  of  the  gospel, 
and  the  nature  of  the  scandal  shall  require  :  and,  if 
either  of  the  admonitions  take  place  for  the  recovery 
of  the  fallen  person,  all  further  proceedings  in  a  way 
of  censure  are  thereon  to  cease,  and  satisfaction  to  be 
declared  accordingly. 

3.  When  all  due  means  are  used,  according  to  the 
order  of  the  gospel  for  the  restoring  an  offending  and 
scandalous  brother,  and  he,  notwithstanding  remains 
impenitent,  the  censure  of  excommunication  is  to  be 
proceeded  unto ;  wherein  the  pastor  and  other  elders 
(if  there  be  such)  are  to  lead  and  go  before  the  church  ; 
and  the  brotherhood  to  give  their  consent  in  a  way  of 
obedience  unto  Christ,  and  to  the  elders,  as  over  them 
in  the  Lord. 

4.  It  may  sometimes  come  to  pass  that  a  church 
member,  not  otherwise  scandalous  may  sinfully  with- 
draw, and  divide  himself  from  the  communion  of  the 
church  to  which  he  belongeth  :  in  which  case,  when  all 
due  means  for  the  reducing  him,  prove  ineffectual,  he 
having  thereby  cut  himself  off  from  that  church's  com- 
munion ;  the  church  may  justly  esteem  and  declare 
itself  discharged  of  any  further  inspection  over  him. 

IV. 

Of  communion  of  Churches. 

1 .  We  agree  that  particular  churches  ought  not  to 
walk  so  distinct  and  separate  from  each  other,  as  not 
to  have  care  and  tenderness  towards  one  another.  But 
their  pastors  ought  to  have  frequent  meetings  together, 
that  by  mutual  advice,  support,  encouragement,  and 
brotherly  intercourse,  they  may  strengthen  the  hearts 
and  hands  of  each  other  in  the  ways  of  the  Lord. 

2.  That  none  of  our  particular  churches  shall  be 


130 

subordinate  to  one  another,  each  being  endued  with 
equality  of  power  from  Jesus  Christ.  And  that  none 
of  the  said  particular  churches,  their  officer  or  officers, 
shall  exercise  any  power,  or  have  any  superiority,  over 
any  other  church  or  their  officers. 

3.  That  known  members  of  particular  churches  con- 
stituted as  aforesaid,  may  have  occasional  communion 
with  one  another  in  the  ordinances  of  the  gospel,  viz. 
the  word,  prayer,  sacraments,  singing  of  psalms,  dis- 
pensed according  to  the  mind  of  Christ  :  unless  that 
church,  with  which  they  desire  communion,  hath  any 
just  exception  against  them. 

4.  That  we  ought  not  to  admit  any  one  to  be  a  mem- 
ber of  our  respective  congregations,  that  hath  joined 
himself  to  another,  without  endeavors  of  mutual  satis- 
faction of  the  congregations  concerned. 

5.  That  one  church  ought  not  to  blame  the  proceed- 
ings of  another,  until  it  hath  heard,  what  that  church 
charged,  its  elders  or  messengers,  can  say  in  vindica- 
tion of  themselves  from  any  charge  of  irregular  or  in- 
jurious proceedings. 

6.  That  we  are  most  willing  and  ready  to  give  an 
account  of  other  church  proceedings  to  each  other, 
when  desired  ;  for  preventing  or  removing  any  offen- 
ces, that  may  arise  among  us.  Likewise  we  shall  be 
ready  to  give  the  right  hand  of  fellowship,  and  walk 
together  according  to  the  gospel  rules  of  communion 
of  churches. 


V. 

Of  Deacons  and  ruling  Elders. 

We  agree,  the  office  of  a  deacon  is  of  divine  ap- 
pointment, and  that  it  belongs  to  their  office  to  re- 
ceive, lay  out,  and  distribute  the  church's  stock  to  its 
proper  uses,  by  the  direction  of  the  pastor,  and  breth- 
ren, if  need  be.  And  whereas  divers  are  of  opinion, 
that  there  is  also  the  office  of  ruling  elders,  who  labor 


131 

not  in  word  and  doctrine ;  and  others  think  otherwise  ; 
we  agree  tlmt  this  difference  make  no  breach  among 
us. 

VI. 

Of  occasional  meeting  of  Ministers,  «Scc. 

1.  We  agree  that  in  order  to  concord,  and  in  other 
weighty  and  difficuh  cases,  it  is  needful  and  accord- 
ing to  the  mind  of  Christ,  that  the  ministers  of  several 
churches  be  consuhed  and  advised  with  about  such 
matters. 

2.  That  such  meetings  may  consist  of  smaller  or 
greater  numbers,  as  the  matter  shall  require. 

3.  That  particular  churches,  their  respective  elders 
and  members,  ought  to  have  a  reverential  regard  to 
their  judgment,  so  given,  and  not  dissent  therefrom 
without  apparent  grounds  from  the  word  of  God. 


VIT. 

Of  our  demeanor  towards  the  Civil  Magistrate. 

1.  We  do  reckon  ourselves  obliged  continually  to 
pray  for  God's  protection,  guidance,  and  blessing  upon 
the  rulers  set  over  us. 

2.  That  we  ought  to  yield  unto  them  not  only  sub- 
jection in  the  Lord,  but  support,  according  to  our  sta- 
tion and  abilities. 

3.  That  if  at  any  time,  it  shall  be  their  pleasure  to 
call  together  an}^  number  of  us,  to  require  an  account 
of  our  affairs,  and  the  state  of  our  congregations,  we 
shall  most  readily  express  all  dutiful  regard  to  them 
herein. 

VIII. 

Of  a  Confession  of  Faith. 

As  to  what  appertains  to  soundness  of  judgment  in 
matters  of  faith,  we  esteem  it  sufficient  that  a  church 
acknowledge  the  scriptures  to  be  the  word  of  God,  the 


132 

perfect  and  only  rule  of  faith  and  practice,  and  own 
either  the  doctrinal  part  of  those  commonly  called  the 
articles  of  the  church  of  England,  or  the  confession  or 
catechisms,  shorter  or  larger  compiled  by  the  assem- 
bly at  Westminster,  or  the  confession  agreed  on  at  the 
Savoy,  to  be  agreeable  to  the  said  rule. 

IX. 

Of  our  Duty  and  Deportment  towards  them  that  are  not  in  Communion 
wiih  us. 

1.  We  judge  it  our  duty  to  bear  a  christian  respect 
to  all  Christians,  according  to  their  several  ranks  and 
stations,  that  are  not  of  our  persuasion  or  communion. 

2.  As  for  such  as  may  be  ignorant  of  the  principles 
of  the  christian  religion,  or  of  vicious  conversation,  we 
shall  in  our  respective  places,  as  they  give  opportunity, 
endeavor  to  explain  to  them  the  doctrine  of  life  and  sal- 
vation, and  to  our  utmost  persuade  them  to  be  recon- 
ciled to  God. 

3.  That  such  who  appear  to  have  the  essential  re- 
quisites to  church  communion,  we  shall  willingly  re- 
ceive them  in  the  Lord,  not  troubling  them  with  dis- 
putes about  lesser  matters. 

As  we  assent  to  the  aforementioned  heads  of  agreement, 
so  we  unanimously  resolve  as  the  Lord  shall  enable 
us  to  practice  according  to  them. 


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